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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..f190a2d --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #63636 (https://www.gutenberg.org/ebooks/63636) diff --git a/old/63636-0.txt b/old/63636-0.txt deleted file mode 100644 index 7dbf296..0000000 --- a/old/63636-0.txt +++ /dev/null @@ -1,7691 +0,0 @@ -The Project Gutenberg EBook of The Glad Tidings, by Ellet Joseph Waggoner - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Glad Tidings - -Author: Ellet Joseph Waggoner - -Release Date: November 4, 2020 [EBook #63636] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE GLAD TIDINGS *** - - - - -Produced by Brian Wilson, David King, and the Online -Distributed Proofreading Team at http://www.pgdp.net. (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - - The Glad Tidings - - THE GLAD TIDINGS - - By - E. J. WAGGONER - - - PACIFIC PRESS PUBLISHING CO. - Oakland, Cal. - New York. - Kansas City, Mo. - 1900 - - - - -Entered according to Act of Congress, in the year 1900, by PACIFIC PRESS -PUBLISHING COMPANY, In the office of the Librarian of Congress, -Washington, D. C. - -ENTERED AT STATIONERS’ HALL, LONDON, ENGLAND. - - - - - CONTENTS. - - -CHAPTER I. - -The Revelation of Jesus Christ, the Real Gospel 9 - -CHAPTER II. - -Life by the Faith of Christ, the Truth of the Gospel 54 - -CHAPTER III. - -Redeemed from the Curse, to the Blessing of Abraham 95 - -CHAPTER IV. - -The Adoption of Sons 159 - -CHAPTER V. - -The Spirit’s Power over the Flesh 195 - -CHAPTER VI. - -The Glory of the Cross 230 - - - - - PREFACE. - - -The Epistle to the Galatians, together with its companion, the Epistle -to the Romans, was the source, through the Spirit, of the Reformation of -the sixteenth century, the key-note of which was, “The just shall live -by faith.” The reformation then begun is not yet complete, and the same -watchword needs to be sounded now as then. If the people of God will -become filled with the truth so vividly set forth in this epistle, both -the church and the world will be stirred as profoundly as in the days of -Luther. May this speedily be the case, and thus the times of restoration -of all things be hastened! - - - - - The Glad Tidings - - -It is quite common, in writing upon any book in the Bible, to spend some -time on an “Introduction” to the book in question—setting forth the -nature of it, the circumstances under which it was written, and the -probable purpose of the writer, together with many other things, partly -conjectural, and partly derived from the book itself. All such -statements the reader has to take on the authority of the one making -them, since, not having yet studied the book, he can not judge for -himself. The best way is to introduce him at once to the study of the -book, and then he will, if diligent and faithful, soon learn all that it -has to reveal concerning itself. We learn more of a man by talking with -him than by hearing somebody talk about him. So we will proceed at once -to the study of the Epistle to the Galatians, and let it speak for -itself. - -Nothing can take the place of the Scriptures themselves. If all would -study the Bible as prayerfully and as conscientiously as they ought, -giving earnest heed to every word, and receiving it as coming directly -from God, there would be no need of any other religious book. Whatever -is written should be for the purpose of calling people’s attention more -sharply to the words of Scripture; whatever substitutes any man’s -opinions for the Bible, so that by it people are led to rest content -without any further study of the Bible itself, is worse than useless. -The reader is, therefore, most earnestly urged to study, first of all, -the Scripture text very diligently and carefully, so that every -reference to it will be a reference to a familiar acquaintance. May God -grant that this little aid to the study of the Word may make every -reader better acquainted with all Scripture, which is able to make him -wise unto salvation. - - - - - CHAPTER I. - The Revelation of Jesus Christ, the Real Gospel. - - -“Paul, an apostle (not from men, neither through man, but through Jesus -Christ, and God the Father, who raised Him from the dead), and all the -brethren which are with me, unto the churches of Galatia: Grace to you -and peace from God the Father, and our Lord Jesus Christ, who gave -Himself for our sins, that He might deliver us out of this present evil -world, according to the will of our God and Father; to whom be the glory -forever and ever. Amen. - -“I marvel that ye are so quickly removing from Him that called you in -the grace of Christ unto a different gospel; which is not another -gospel; only there are some that trouble you, and would pervert the -Gospel of Christ. But though we, or an angel from heaven, should preach -unto you any gospel other than that which we preached unto you, let him -be anathema. As we have said before, so say I now again, If any man -preacheth unto you any gospel other than that which ye received, let him -be anathema. For am I now persuading men, or God? or am I seeking to -please men? if I were still pleasing men, I should not be a servant of -Christ. - -“For I make known to you, brethren, as touching the Gospel which was -preached by me, that it is not after man. For neither did I receive it -from man, nor was I taught it, but it came to me through revelation of -Jesus Christ. For ye have heard of my manner of life in time past in the -Jews’ religion, how that beyond measure I persecuted the church of God, -and made havoc of it; and I advanced in the Jews’ religion beyond many -of mine own age among my countrymen, being more exceedingly zealous for -the traditions of my fathers. But when it was the good pleasure of God, -who separated me, even from my mother’s womb, and called me through His -grace, to reveal His Son in me, that I might preach Him among the -Gentiles; immediately I conferred not with flesh and blood; neither went -I up to Jerusalem to them which were apostles before me; but I went away -into Arabia; and again I returned unto Damascus. - -“Then after three years I went up to Jerusalem to visit Cephas, and -tarried with him fifteen days. But other of the apostles saw I none, -save James the Lord’s brother. Now touching the things which I write -unto you, behold, before God, I lie not. Then I came into the regions of -Syria and Cilicia. And I was still unknown by face unto the churches of -Judea which were in Christ; but they only heard say, He that once -persecuted us now preacheth the faith of which he once made havoc; and -they glorified God in me.” Galatians 1, R. V. - -[Sidenote: An Apostolic Salutation.] - -The first five verses form a greeting such as, with the exception of the -first verses of the book of Romans, is not to be found elsewhere in the -Bible, and, consequently, nowhere else in the world. It contains the -whole Gospel. If there were no other portion of Scripture accessible, -this contains sufficient to save the world. If we would study this small -portion as diligently, and prize it as highly, as if there were no more, -we should find our faith and hope and love infinitely strengthened, and -our knowledge of the rest of the Bible much increased. In reading it, -let the Galatians sink out of sight, and let each one consider it the -voice of God, through His apostle, speaking to him to-day. - -[Sidenote: A Good Commission.] - -An apostle is one who is sent. Paul was an apostle of Jesus Christ, and -of God, the Father, who raised Him from the dead. He had good backing. A -messenger’s confidence is in proportion to the authority of the one who -sends him, and to his confidence in that authority and power. Paul knew -that he was sent by the Lord, and he knew that the power of God is the -power that raises from the dead. Now “he whom God hath sent speaketh the -words of God.” John 3:34. Thus it was that Paul spoke with authority, -and the words which he spoke were the commandments of God. 1 Cor. 14:37. -So in reading this epistle, or any other in the Bible, we have not to -make allowance for the writer’s personal peculiarities and prejudices. -It is true that each writer retains his own individuality, since God -chooses different men to do different work solely on account of their -different personality; but it is God’s Word in all, and nothing need be -taken off from the authority of the message, and set down to the score -of prejudice or early education. - -It is well to remember that not only the apostles, but every one in the -church, is commissioned to “speak as the oracles of God.” 1 Peter 4:11. -All who are in Christ are new creatures, having been reconciled to God -by Jesus Christ; and all who have been reconciled are given the word and -ministry of reconciliation, so that they are ambassadors for Christ, as -though God by them, even as by Christ, was beseeching men to be -reconciled to Himself. 2 Cor. 5:17-20. This is a wonderful support -against discouragement and against fear to speak God’s message. The -ambassadors of earthly governments have authority proportionate to the -power of the king or ruler whom they represent; but Christians represent -the King of kings and Lord of lords. - -[Sidenote: Apostles Are of God.] - -“God hath set some in the church, first apostles, secondarily prophets, -thirdly teachers, after that miracles, then gifts of healings,” etc. 1 -Cor. 12:28. Let it be borne in mind that all these are set in the church -by God Himself. No other can do it. It is impossible for men to make a -true apostle or prophet. There are certain people in the world who say -to others, Why do you not have apostles and prophets, etc., in the -church? ignoring the fact that God has them in His church until this -day, although they are often unrecognized, even as the apostleship of -Paul and the others was often denied. Then there are some combinations -of people who claim to have all these among them. Reading that God has -set them in the church, they see that the true church of God ought to -have apostles, prophets, etc. Accordingly they appoint some to be -apostles, others to be prophets, and others to be teachers, and then -they point to these as evidence that they are the true church of God. -The fact is, however, that this is the strongest possible proof that -they are not the church of God. If they were the church of God, apostles -and prophets would be set among them by God Himself; but the fact that -they themselves are obliged to make apostles and prophets, shows that -they have none in fact. They are simply setting up a dummy to hide the -absence of the reality; but the presence of the sham only emphasizes the -absence of the real. - -[Sidenote: Not of Men.] - -All Gospel teaching is based upon and derives its authority from the -fact of the Divinity of Christ. The apostles and prophets were so fully -imbued with this truth that it appears everywhere in their writings. In -the very first verse of this epistle we find it in the statement that -Paul was not an apostle of men, nor by any man, but by Jesus Christ, who -is “the image of the invisible God” (Col. 1:15), “the effulgence of His -glory, and the very image of His substance” (Heb. 1:1-3, R. V.); He was -in the beginning with God, and was God, before the world was. John 1:1; -17:5. “He is before all things, and in Him all things consist.” Col. -1:17, R. V. - -[Sidenote: The Father and the Son.] - -“Jesus Christ, and God the Father, who raised Him from the dead,” are -associated on equal terms. “I and My Father are One.” John 10:30. They -both sit upon one throne. Heb. 1:3; 8:1; Rev. 3:21. The counsel of peace -is between them both. Zech. 6:12, 13. Jesus was the Son of God all His -life, although He was of the seed of David according to the flesh; but -it was by the resurrection from the dead, which was accomplished by the -power of the Spirit of holiness, that His Sonship was demonstrated to -all. Rom. 1:3, 4. This epistle has the same authority as Paul’s -apostleship: it is from Him who has power to raise the dead, and from -Him who was raised from the dead. - -[Sidenote: The Churches of Galatia.] - -Galatia was a province in Asia Minor, so called from the fact that it -was inhabited by Gauls,—people who came from the country now known as -France. They settled in the territory which took its name from them -(Gaul-atia—Galatia), in the third century before Christ. They were, of -course, pagans, their religion being quite similar to that of the -Druids, of Britain. Paul was the one who first preached Christianity to -them, as we read in Acts 16:6; 18:23. The country of Galatia also -included Iconium, Lystra, and Derbe, which were visited by Paul, with -Barnabas, on his first missionary journey. Acts 14. - -[Sidenote: Grace and Peace Be to You.] - -This is the word of the Lord, let it be remembered, and therefore means -more than man’s word. The Lord does not deal in empty compliments. His -word is substantial; it carries with it the thing which it names. God’s -word creates, and here we have the very form of the creative word. - -God said, “Let there be light; and there was light,” and so on through -the whole creation, “He spake, and it was.” So here, “Let there be grace -and peace to you,” and so it is. “The grace of God hath appeared, -bringing salvation to all men.” Titus 2:11. “Peace I leave with you, My -peace I give unto you; not as the world giveth, give I unto you.” John -14:27. “Peace, peace to him that is afar off, and to him that is near, -saith the Lord.” Isa. 57:19. God has sent grace and peace, bringing -righteousness and salvation to all men—even to you, whoever you are, and -to me. When you read this third verse of the first chapter of Galatians, -do not read it as a sort of complimentary phrase,—as a mere passing -salutation to open the real matter at hand,—but as the creative word -that brings to you personally all the blessings of the peace of God, -that passeth all understanding. It is to us the same word that Jesus -spoke to the woman: “Thy sins are forgiven.” “Go in peace.” Luke -7:48-50. Peace is given to you; therefore, “let the peace of God rule in -your hearts.” - -[Sidenote: The Gift of Christ.] - -This grace and peace come from Christ, “who gave Himself for our sins.” -“Unto every one of us is given grace according to the measure of the -gift of Christ.” Eph. 4:7. But this grace is “the grace that is in -Christ Jesus.” 2 Tim. 2:1. Therefore we know that Christ Himself is -given to every one of us. The fact that men live is an evidence that -Christ has been given to them, for Christ is “the life,” and the life is -the light of men, and this life-light “lighteth every man that cometh -into the world.” John 1:4, 9; 14:6. In Christ all things consist (Col. -1:17), and thus it is that since God “spared not His own Son, but -delivered Him up for us all,” He can not do otherwise than, with Him, -freely “give us all things.” Rom. 8:32. “His Divine power hath given -unto us all things that pertain unto life and godliness.” 2 Peter 1:3. -The whole universe is given to us in Christ, and the fulness of the -power that is in it is ours for the overcoming of sin. God counts each -soul of as much value as all creation. Christ has, by the grace of God, -tasted death for every man (Heb. 2:9), so that every man in the world -has received the “unspeakable gift” (2 Cor. 9:15). “The grace of God, -and the gift by grace, which is by one Man, Jesus Christ, hath abounded -unto many,” even to all; for “as by the offense of one judgment came -upon all men to condemnation; even so by the righteousness of One the -free gift came upon all men unto justification of life.” Rom. 5:15, 18. - -[Sidenote: Christ Not Divided.] - -The question is asked, “Is Christ divided? was Paul crucified for you?” -(1 Cor. 1:13), the answer obviously being in the negative. In that -Christ is given to every man, each person gets the whole of Him. The -love of God embraces the whole world, but it also singles out each -individual. A mother’s love is not divided up among her children, so -that each one receives only a third, a fourth, or a fifth of it; each -one is the object of all her affection. How much more so with the God -whose love is more perfect than any mother’s, and who Himself is love! -Isa. 49:15. Christ is the light of the world, the Sun of Righteousness. -But light is not divided among a crowd of people. If a room full of -people be brilliantly lighted, each individual gets the benefit of all -the light, just as much as though he were alone in the room. So the life -of Christ lights every man that comes into the world, and in every -believing heart Christ dwells in all His fulness. Sow a seed in the -ground, and you get many seeds, each one having as much life as the one -sown. So Christ, the true Seed, whence everything of worth comes, gives -to all the whole of His life. - -[Sidenote: Our Sins Purchased.] - -Christ “gave Himself for our sins.” That is to say, He bought them, and -paid the price for them. This is a simple statement of fact; the -language used is that commonly employed in referring to purchases. “How -much did you give for it?” or, “How much do you want for it?” are -frequent questions. When we hear a man say that he gave so much for a -certain thing, what do we at once know?—We know that that thing belongs -to him, because he has bought it. So when the Holy Spirit tells us that -Christ gave Himself for our sins, of what should we be equally -sure?—That He has bought our sins, and that they belong to Him, and not -to us. They are ours no longer, and we have no right to them. Every time -we sin we are robbing the Lord, for we must remember that Christ has -purchased not merely the specific acts of sin that we have committed, -and that are in the past, but the sins that are in us, and which break -forth. In this faith there is righteousness. - -[Sidenote: He Has Bought Us, Too.] - -This follows from the fact that He has purchased our sins, to deliver us -from ourselves. Our sins are part of ourselves; nay, they are the whole -of us, for our natural lives are nothing but sin. Therefore, Christ -could not buy our sins without buying us also. Of this fact we have many -plain statements. He “gave Himself for us, that He might redeem us from -all iniquity.” Titus 2:14. “Ye are not your own; for ye are bought with -a price.” 1 Cor. 6:19. “Ye were redeemed, not with corruptible things, -with silver or gold, from your vain manner of life handed down from your -fathers; but with precious blood, as of a lamb without blemish and -without spot, even the blood of Christ.” 1 Peter 1:18, 19, R. V. - -[Sidenote: “Accepted in the Beloved.”] - -How often the Gospel worker hears some one say, “I am so sinful that I -am afraid the Lord will not accept me;” and even people who have long -professed to be Christians, often mournfully wish that they could be -sure of their acceptance with God. Now the Lord has given no ground for -any such doubts. The question of acceptance is forever settled by what -we have just read. Christ has bought us, together with all our sins, and -has paid the price. That shows that He has accepted us. Why does a man -go to the shop and buy an article?—Because he wants it. If he has paid -the price for it, having examined it so as to know what he was buying, -does the merchant worry lest he will not accept it?—Not at all; the -merchant knows that it is his business to get the goods to the purchaser -as soon as possible. If he does not deliver the goods to the purchaser, -he is guilty of fraud. The buyer will not indifferently say, “Well, I -have done my part, and if he doesn’t care to do his, he need not—that’s -all; he may keep the things if he wants to.” No; he will visit the shop, -and say, “Why have you not given me what belongs to me?” He will take -vigorous measures to come into possession of his property. Even so it is -not a matter of indifference to Jesus whether we surrender ourselves to -Him or not. He longs with an infinite yearning for the souls that He has -purchased with His own blood. “The Son of man is come to seek and to -save that which was lost.” Luke 19:10. God has “chosen us in Him before -the foundation of the world,” and so “He hath made us accepted in the -Beloved.” Eph. 1:4-6. - -[Sidenote: “This Present Evil World.”] - -Christ gave Himself for our sins, “that He might deliver us from this -present evil world.” He will take from us that which He bought, which is -our sinfulness. In so doing, He delivers us from this “present evil -world.” That shows us that “this present evil world” is nothing but our -own sinful selves. It is “the lust of the flesh, and the lust of the -eyes, and the pride of life.” 1 John 2:16. We ourselves make all the -evil there is in the world. It is man that has made the world evil. “By -one man sin entered into the world, and death by sin; and so death -passed upon all men, for that all have sinned.” Rom. 5:12. We need not -try to throw the blame upon somebody else; we ourselves provide all the -evil that can possibly injure us. - -The story is told of a man whose besetting sin was a violent temper. He -would frequently become very angry, but he laid all the blame upon the -people with whom he lived, who were so exasperating. Nobody, he -declared, could do right among such people. So he resolved, as many -others have done, to “leave the world,” and become a hermit. He chose a -cave in the forest for his dwelling-place, far from any other human -habitation. In the morning he took his jug to a spring near by to get -water for his morning meal. The rock was moss-grown, and the continual -flow of water had made it very slippery. As he set his jug down under -the stream, it slid away. He put it back, and again it was driven away. -Two or three times was this repeated, and each time the replacing of the -jug was done with increasing energy. Finally the hermit’s patience was -utterly exhausted, and exclaiming, “I’ll see if you’ll not stay!” he -picked the vessel up and set it down with such vehemence that it was -broken to pieces. There was nobody to blame but himself, and he had the -good sense to see that it was not the world around him but the world -inside of him that made him sin. Doubtless very many can recognize some -experience of their own in this little story. - -Luther, in his monk’s cell, whither he had gone to escape from the -world, found his sins more grievous than ever. Wherever we go, we carry -the world with us; we have it in our hearts and on our backs,—a heavy, -crushing load. We find that when we would do good, “evil is present” -with us. Rom. 7:21. It is present, always, “this present evil world,” -until, goaded to despair, we cry out, “O wretched man that I am! who -shall deliver me from this body of death?” Even Christ found His -greatest temptations in the desert, far away from human habitations. All -these things teach us that hermits and monks are not in God’s plan. -God’s people are the salt of the earth; and salt, no matter how good it -is, is of no use if shut up in a box; it must be mingled with that which -is to be preserved. - -[Sidenote: Deliverance.] - -That which God has promised, He is “able also to perform.” He “is able -to do exceeding abundantly above all that we ask or think.” Eph. 3:20. -He “is able to keep you from falling, and to present you faultless -before the presence of His glory with exceeding joy.” Jude 24. He gave -Himself for our sins, that He might deliver us, and He did not die in -vain. Deliverance is ours. Christ was sent “to open the blind eyes, to -bring out the prisoners from the prison, and them that sit in darkness -out of the prison house.” Isa. 42:7. Accordingly He cries out to the -captives, “Liberty!” To them that are bound He proclaims that the prison -doors are open. Isa. 61:1. To all the prisoners, He says, “Go forth.” -Isa. 49:9. Each soul may say, if he will, “O Lord, truly I am Thy -servant; I am Thy servant, and the son of Thine handmaid; Thou hast -loosed my bonds.” Ps. 116:16. The thing is true, whether we believe it -or not. We are the Lord’s servants, even though we stubbornly refuse to -serve; for He has bought us; and, having bought us, He has broken every -bond that hindered us from serving Him. If we but believe, we have the -victory that has overcome the world, 1 John 5:4, R. V.; John 16:33. The -message to us is that our “warfare is accomplished,” our “iniquity is -pardoned.” Isa. 40:2. We have but to shout, as Israel did before -Jericho, to see that God has given to us the victory. God “hath visited -and redeemed His people.” Luke 1:68. Out of Zion has come the Deliverer, -to turn away ungodliness from Jacob. Rom. 11:26. “Thanks be to God, -which giveth us the victory through our Lord Jesus Christ.” - - “My sin—oh, the bliss of this glorious thought!— - My sin, not in part, but the whole, - Is nailed to His cross, and I bear it no more, - Praise the Lord, praise the Lord, O my soul!” - -[Sidenote: The Will of God.] - -All this deliverance is “according to the will of our God and Father.” -The will of God is our sanctification. 1 Thess. 4:3. He willeth that all -men should be saved, and come to the knowledge of the truth. 1 Tim. 2:4. -And He “worketh all things after the counsel of His own will.” Eph. -1:11. “What! do you mean to teach universal salvation?” We mean to teach -just what the Word of God teaches,—that “the grace of God hath appeared, -bringing salvation to all men.” Titus 2:11, R. V. God has wrought out -salvation for every man, and has given it to him; but the majority spurn -it, and throw it away. The Judgment will reveal the fact that full and -complete salvation was given to every man, and that the lost have -deliberately thrown away their birthright possession. Thus every mouth -will be stopped. - -The will of God is, therefore, something to rejoice in, and not -something to be accepted with a wry face, and merely endured. Even -though it involves suffering, it is for our good, and is designed to -work “for us a far more exceeding and eternal weight of glory.” Rom. -8:28; 2 Cor. 4:17. In the law His will is revealed (Rom. 2:18), and we -should, therefore, study it, saying with Christ, “I delight to do Thy -will, O My God.” Ps. 40:8. - -Here is the comfort of knowing the will of God. He wills our deliverance -from the bondage of sin; therefore, we can pray with the utmost -confidence, and with thanksgiving; for “this is the confidence that we -have in Him, that, if we ask anything according to His will, He heareth -us; and if we know that He hear us, whatsoever we ask, we know that we -have the petitions that we desired of Him.” 1 John 5:14, 15. Blessed -assurance! Let us ever with glad and humble hearts pray, “Thy will be -done in earth, as it is in heaven.” - -[Sidenote: To God Be the Glory.] - -Not simply, “To Him be glory,” as in the common version, but “To whom be -the glory,” as in the Revision. “Thine is the kingdom; and the power, -and the glory.” All glory is God’s, whether men acknowledge it or not. -To give Him the glory is not to impart anything to Him, but to recognize -a fact. We give Him the glory by acknowledging that His is the power. -“It is He that hath made us, and not we ourselves.” Ps. 100:3. Power and -glory are the same, as we learn from Eph. 1:19, 20, which tells us that -Christ was raised from the dead by the exceeding greatness of God’s -power, and from Rom. 6:4, where we learn that “Christ was raised up from -the dead by the glory of the Father.” Also when Jesus by His wondrous -power had turned water to wine, we are told that in the performance of -the miracle, He “manifested forth His glory.” John 2:11. So when we say -that to God is the glory, we are saying that the power is all from Him. -We do not save ourselves, for we are “without strength.” But God is the -Almighty, and He can and does save. If we confess that all glory belongs -to God, we shall not be indulging in vainglorious imaginations or -boastings, and then will God be glorified in us. “Let your light so -shine before men, that they may see your good works, and glorify your -Father which is in heaven.” Matt. 5:16. - -The last proclamation of “the everlasting Gospel,”—that which announces -the hour of God’s Judgment come,—has for its burden, “Fear God, and give -glory to Him;” “and worship Him that made heaven, and earth, and the -sea, and the fountains of waters.” Rev. 14:6, 7. Thus we see that the -Epistle to the Galatians, which says, “To Him be the glory,” is the -setting forth of the everlasting Gospel. And it is emphatically a -message for the last days. Let us study it, and heed it, that we may -help to hasten the time when “the earth shall be filled with the -knowledge of the glory of the Lord, as the waters cover the sea.” Hab. -2:14. - -[Sidenote: A Critical Case.] - -The abruptness with which the apostle plunges into the midst of his -subject shows how urgent was the matter that called forth his epistle. -His spirit seemed to be on fire, and, seizing his pen, he wrote as only -one can write who feels upon his heart the burden of souls about to rush -to destruction. - -[Sidenote: Who Calls Men?] - -“God is faithful, by whom ye were called unto the fellowship of His Son -Jesus Christ our Lord.” 1 Cor. 1:9. “The God of all grace, who hath -called us unto His eternal glory by Christ Jesus,” etc. 1 Peter 5:10. -“The promise is unto you, and to your children, and to all that are afar -off, even as many as the Lord our God shall call.” Acts 2:39. Those that -are near, and those that are afar off, include all that are in the -world; therefore, God calls everybody. Not all come, however. “The very -God of peace sanctify you wholly; and I pray God your whole spirit and -soul and body be preserved blameless unto the coming of our Lord Jesus -Christ. Faithful is He that calleth you, who also will do it.” 1 Thess. -5:23, 24. It is God who calls men. - -[Sidenote: Separating from God.] - -Since the Galatian brethren were separating from Him that had called -them, and as God is the one who graciously calls men, it is evident that -they were separating from God. Thus we see that it was no slight thing -that called forth this epistle. Paul’s brethren were in mortal danger, -and he could not spend time on compliments, but must needs get at once -to the subject, and present it in as clear and direct terms as possible. - -It may be well in passing to note an opinion that sometimes obtains, -namely, that Paul referred to himself as the one who had called the -Galatian brethren, and from whom they were removing. A little thought -should convince anybody of the fallacy of this idea. First, consider the -positive evidence, a little of which is already noted, that it is God -who calls. Remember also that it was Paul himself who said that the -apostasy would be the result of men’s seeking to draw away disciples -after themselves (Acts 20:30); he, as the servant of Christ, would be -the last man to draw people to himself. It is true that God uses agents, -of whom Paul was one, to call men, but it is God, nevertheless, that -calls. “God was in Christ, reconciling the world unto Himself;” we are -ambassadors for Christ, so that now it is God beseeching men by us -instead of by Christ, to be reconciled to Himself. There may be many -mouths, but there is only one voice. - -It is a small matter to be joined to or separated from men, but a matter -of vital importance to be joined to God. Many seem to think that if they -are only “members in good standing” in this or that church, they are -secure. But the only thing worth considering is, Am I joined to the -Lord, and walking in His truth? If one is joined to the Lord, he will -very soon find his place among God’s people, for those who are not God’s -people will not have a zealous, consistent follower of God among them -very long. See Isa. 66:5; John 9:22, 33, 34; 15:18-21; 16:1-3; 2 Tim. -3:1-5, 12. When Barnabas went to Antioch, he exhorted the brethren that -with purpose of heart they would “cleave unto the Lord.” Acts 11:22, 23. -That was all that was necessary. If we do that, we shall certainly be -with God’s own people. - -[Sidenote: Without God.] - -Those who were departing from God were “without God in the world,” just -to the extent that they were removed from Him. But those who are in that -condition are Gentiles, or heathen. Eph. 2:11, 12. It is evident, -therefore, that the Galatian brethren were relapsing into heathenism. It -could not be otherwise; for whenever any Christian loses his hold upon -God, he inevitably and even unconsciously drops back into the old life -from which he had been saved. Each backslider will take up the -particular habits to which he was formerly a slave. No more hopeless -condition can exist in the world than to be without God. - -[Sidenote: Another Gospel.] - -The Gospel is “the power of God unto salvation to every one that -believeth.” Rom. 1:16. God Himself is the power, so that separation from -God means separation from the Gospel of Christ, who is the power of God. -Nothing can be called a gospel unless it professes to give salvation. -That which professes to offer nothing but death, can not be called a -gospel. “Gospel” means “joyful news,” “good tidings,” and a promise of -death does not answer that description. In order for any false doctrine -to pass as the Gospel, it must pretend to be the way of life; otherwise -it could not deceive men. It is evident, therefore, that the Galatians -were being seduced from God, by something that promised them life and -salvation, but by a power other than that of God, namely, their own -power. This other gospel was solely a human gospel. The question -consequently would be, Which is the true Gospel? Is it the one that Paul -preached? or the one the other men set forth? Therefore, we see that -this epistle must be an emphatic presentation of the true Gospel as -distinguished from every false gospel. - -[Sidenote: No Other Gospel.] - -Just as Jesus Christ is the only power of God, and there is no other -name than that of Jesus, given among men, whereby salvation can be -obtained, so there can be only one Gospel. “Power belongeth unto God,” -and to Him alone. See Ps. 62:9-11. A sham is nothing. A mask is not a -man. So this other gospel, to which the Galatian brethren were being -enticed, was only a perverted gospel, a counterfeit, a sham, and no real -gospel at all. Some versions give verses 6 and 7 thus: “I marvel that ye -are so soon removed ... unto another gospel, although there is not any -other.” Since there is no other gospel now, there never could have been -any other, for God changes not. So the Gospel which Paul preached to the -Galatians, as well as to the Corinthians,—“Jesus Christ and Him -crucified,”—was the Gospel that was preached by Enoch, Noah, Abraham, -Moses, and Isaiah. “To Him give all the prophets witness, that through -His name whosoever believeth in Him shall receive remission of sins.” -Acts 10:43. - -[Sidenote: “Accursed.”] - -If any man, or even an angel from heaven, should preach any other gospel -than that which Paul preached, he would bring himself under a curse. -There are not two standards of right and wrong. That which will bring a -curse to-day would have produced the same result five thousand years -ago. Thus we find that the way of salvation has been exactly the same in -every age. The Gospel was preached to Abraham (Gal. 3:8), angels being -sent to him; and the prophets preached the Gospel (1 Peter 1:11, 12). -But if the Gospel preached by them had been different from that preached -by Paul, they would have been accursed. - -Why should one be accursed for preaching a different gospel?—Because he -is the means of fastening others in the curse, by leading them to trust -for their salvation in that which professes to be power, but which is -nothing. Since the Galatians were removing from God, it is evident that -they were trusting to supposed human power—their own power—for -salvation. But no man can save another (Ps. 49:6, 7), therefore, “cursed -be the man that trusteth in man, and maketh flesh his arm, and whose -heart departeth from the Lord.” Jer. 17:5. The one who leads men into -the curse must, of course, himself be accursed. - -“Cursed be he that maketh the blind to wander out of the way.” Deut. -27:18. If this be so of the one who causes a physically blind man to -stumble, how much more must it apply to one who causes a soul to stumble -to its eternal ruin! To delude people with a false hope of salvation,—to -cause them to put their trust in that which can by no means deliver -them,—what could possibly be more wicked? It is to lead people to build -their house over the bottomless pit. Well might the apostle deliberately -reiterate his anathema. Here, again, we see the gravity of the situation -that called forth this epistle. - -[Sidenote: “An Angel from Heaven.”] - -But is there any danger, any possibility, that an angel from heaven -would preach any other than the one, true Gospel?—Most assuredly, -although it would not be an angel recently come from heaven. We read of -“the angels that sinned” (2 Peter 2:4), and “kept not their first -estate, but left their own habitation” (Jude 6), and that the habitation -from which they were cast was heaven (Rev. 12:7-9). Now “Satan himself -is transformed into an angel of light. Therefore it is no great thing if -his ministers also be transformed as the ministers of righteousness.” 2 -Cor. 11:14, 15. It is they who come professing to be the spirits of the -departed, and to bring messages fresh from the realms above (where the -departed are not), and preaching invariably “another gospel” than the -Gospel of Jesus Christ. Beware of them. “Beloved, believe not every -spirit, but try the spirits whether they are of God.” 1 John 4:1. “To -the law and to the testimony: if they speak not according to this Word, -it is because there is no light in them.” Isa. 8:20. No one need be -deceived, so long as he has God’s Word. Nay, it is impossible for -anybody to be deceived while he holds to the Word of God. That is a -light to the way. - -[Sidenote: Not Men-Pleasers.] - -It is admitted by churchmen that in the first three centuries the church -became leavened with paganism, and that, in spite of reformations, much -of paganism still remains. Now this was the result of trying to please -men. The bishops thought that they could gain influence over the heathen -by relaxing some of the strictness of the principles of the Gospel, -which they did, and the result was the corruption of the church. -Self-love is always at the bottom of efforts to conciliate and please -men. The bishops desired (often, perhaps, without being conscious of it) -to draw away disciples after themselves. Acts 20:30. In order to gain -the favor of the people, they had to compromise and pervert the truth. -This was what was being done in Galatia; men were perverting the Gospel -of Christ. But Paul was not of that class; he was seeking to please God, -and not men. He was the servant of God, and God was the only one whom he -needed to please. He who seeks to please men, is the servant of men, and -not of God. - -This principle is true in every grade of service. The house-servants or -the shop assistants who labor only to please men, will not be faithful -servants, for they will do good work only where it will be seen, but -will slight any task that can not come under the eye of their employers. -So Paul exhorts: “Servants, obey in all things your masters according to -the flesh; not with eye service, as men-pleasers; but in singleness of -heart, fearing God; and whatsoever ye do, do it heartily, as to the -Lord, and not unto men; knowing that of the Lord ye shall receive the -reward of the inheritance; for ye serve the Lord Christ.” Col. 3:22-24. -He who cares for nothing else but to serve and please God, will render -the best service to men. - -This is a thing that needs to be impressed upon all. Christian workers -especially need it. There is a tendency to dull the edge of truth, lest -we should lose the favor of some wealthy or influential person. How many -have stifled conviction, fearing the loss of money or position! Let -every one of us remember this: “If I yet pleased men, I should not be -the servant of Christ.” But this does not mean that we shall be stern -and uncourteous. It does not mean that we willingly offend any. God is -good to all. He is kind to the unthankful and the unholy. Jesus went -about doing good, speaking words of love and comfort. We are to be -soul-winners, and so must have a winning manner; but we are to win souls -to God, and, therefore, must exhibit only the attractiveness of the -loving, crucified One. We serve Christ by allowing His Spirit to control -us. - - “Who best - Bear His mild yoke, they serve Him best.” - -[Sidenote: “Not of Man.”] - -Note how this epistle emphasizes the fact that the Gospel is divine, not -human. In the first verse the apostle states that he was not sent by -man, nor to represent any man. Again he says that he is not anxious to -please men, but only Christ; and now it is made very clear that the -message he bore was wholly from heaven. By birth and education he was -opposed to the Gospel, and when he was converted it was by a voice from -heaven. Read the accounts of his conversion in Acts 9:1-22; 22:3-16; -26:9-20. The Lord Himself appeared to him in the way as he was breathing -threatening and slaughter against the saints of God. - -There are no two persons whose experience in conversion is the same, yet -the general principles are the same in all. In effect, every person must -be converted just as Paul was. The experience will seldom be so -striking, but if it is genuine, it must be a revelation from heaven as -surely as Paul’s was. “All thy children shall be taught of the Lord.” -Isa. 54:13; John 6:45. “Every man therefore that hath heard, and hath -learned of the Father, cometh unto Me.” “The anointing which ye have -received of Him abideth in you, and ye need not that any man teach you; -but as the same anointing teacheth you of all things, and is truth, and -is no lie, and even as it hath taught you, ye shall abide in Him.” 1 -John 2:27. - -Do not make the mistake of supposing that this does away with the -necessity for any human agency in the Gospel. If it did, then the -apostles would have been self-condemned, because they were preachers of -the Gospel. God has set apostles, prophets, teachers, etc., in the -church (1 Cor. 12:28); but it is the Spirit of God that works in all -these. “He whom God hath sent speaketh the words of God.” John 3:34. -Therefore, no matter by whom anybody first hears the truth, he is to -receive it as coming direct from heaven. The Holy Spirit enables those -who wish to do God’s will to tell what is truth as soon as they see or -hear it, and they accept it, not on the authority of the man through -whom it came to them, but on the authority of the God of truth. We may -be as sure of the truth which we hold and teach as the apostle Paul was. -But whenever anybody cites the name of some highly-esteemed preacher or -doctor of divinity, to justify his belief, or to give it more weight -with some person whom he would convince, you may be sure that he himself -does not know the truth of what he professes. It may be the truth, but -he does not know for himself that it is true. It is everybody’s -privilege to know the truth (John 8:31, 32); and when one holds a truth -directly from God, ten thousand times ten thousand great names in its -favor do not add a feather’s weight to its authority; nor is his -confidence in the least shaken if every great man on earth should oppose -it. It is a grand thing to be built on the Rock. - -[Sidenote: The Revelation of Jesus Christ.] - -Note that it is not simply a revelation from Jesus Christ, but the -“revelation of Jesus Christ.” It was not simply that Christ told Paul -something, but that Christ Himself revealed Himself to Paul, and in him, -and He is the truth. That this is what is meant here may be seen from -verse 16, where we read that God revealed His Son in Paul, that he might -preach Him among the heathen. The mystery of the Gospel is Christ in the -believer, the hope of glory. Col. 1:25-27. The Holy Spirit is Christ’s -personal representative. Christ sends Him, that He may abide with us -forever. The world receives Him not, because it sees Him not; “but ye -know Him,” says Christ; “for He dwelleth with you, and shall be in you.” -John 14:16, 17. Only so can the truth of God be known and be made known. -Christ does not stand afar off and lay down right principles for us to -follow; but He impresses Himself upon us, takes possession of us, as we -yield to Him, and makes manifest His life in our mortal flesh. 2 Cor. -4:11. Without this life shining forth, there can be no preaching of the -Gospel. Note that Jesus was revealed in Paul, in order that Paul might -preach Him among the heathen. He was not to preach about Christ, but to -preach, to present, Christ Himself. “We preach not ourselves, but Christ -Jesus the Lord.” 2 Cor. 4:5. - -God is waiting and anxious to reveal Christ in every man. We read of men -“who hold down the truth in unrighteousness,” and that “that which may -be known of God is manifest in them,” even as in everything that God has -made His “everlasting power and Divinity” are clearly seen. Rom. -1:18-20, R. V. Now Christ is the truth (John 14:6), and He is the power -of God (1 Cor. 1:24), and the Divinity of God (John 1:1). Therefore, -Christ is the truth that the wicked are holding down. He is the Divine -Word of God, present in men, that they may do it. Deut. 30:14; Rom. -10:6-8. That Christ is in all men is evident from the fact that they -live; but He is so held back and kept down that it is difficult to -discern Him. Nay, in most men the opposite character is revealed, the -mere fact of living and breathing being in many cases the only evidence -that Christ is there. Yet He is there, patiently waiting to be -revealed,—longing for the time to come when the Word of God may have -free course and be glorified, and the perfect life of Jesus of Nazareth -be manifested in mortal flesh. This may take place in “whosoever will,” -no matter how sinful and degraded he is now. It pleases God to do it -now; cease, then, to resist. - -[Sidenote: Personal History.] - -From the twelfth verse of the first chapter till the middle of the -second, we have a narrative of personal history, told for a definite -purpose. In Paul’s experience we see the truth of the Gospel, and how it -has nothing to gain from men, but everything to give. The apostle shows -that all his early life was against his being influenced by the Gospel, -for he studied that which was opposed to it, and he bitterly opposed it. -Then he was converted when there was no Christian near him, and he had -next to no association with Christians for years afterward. All this of -which the Galatians had been previously informed, it was necessary to -repeat in order that it might be clear to all that Paul was not bringing -them another human invention. - -Note, in passing, the word “conversation,” which occurs several times in -the Bible in a sense that is not now common. Compare the Revised -Version, and we find that it means “manner of life.” Paul’s -“conversation in time past” was his early life. See the old and the -Revised Version of 1 Peter 1:18. - -[Sidenote: “Concerning Zeal, Persecuting the Church.”] - -This is what Paul said of himself, in his Epistle to the Philippians. -Phil. 3:6. How great his zeal was he himself tells. He says that he -persecuted the church of God “beyond measure,” and “wasted it,” or, as -in the Revision, “made havoc of it.” See also Acts 8:3. Before Agrippa -he said: “I verily thought with myself, that I ought to do many things -contrary to the name of Jesus of Nazareth. Which thing I also did in -Jerusalem; and many of the saints did I shut up in prison, having -received authority from the chief priests; and when they were put to -death, I gave my voice against them. And I punished them oft in every -synagogue, and compelled them to blaspheme; and being exceedingly mad -against them, I persecuted them even unto strange cities.” Acts 26:9-11. -In an address to the Jews in Jerusalem, who knew his life, he said, “I -persecuted this way unto the death, binding and delivering into prisons -both men and women.” Acts 22:4. This he did because, as the previous -verse says, he was “zealous toward God.” So full of this sort of zeal -was he that he breathed nothing but “threatenings and slaughter.” Acts -9:1. - -It seems almost incredible that any one professing to worship the true -God, can have such false ideas of Him as to suppose that He is pleased -with that kind of service; yet Saul of Tarsus, one of the most bitter -and relentless persecutors of Christians that ever lived, could say -years afterward, “I have lived in all good conscience before God until -this day.” Acts 23:1. Although kicking against the pricks (Acts 9:5), -and endeavoring to silence the growing conviction that would force -itself upon him as he witnessed the patience of the Christians, and -heard their dying testimonies to the truth, Saul was not wilfully -stifling the voice of conscience. On the contrary, he was striving to -preserve a good conscience, and so deeply had he been indoctrinated with -the Pharisaic traditions, that he felt sure that these inconvenient -prickings must be the suggestions of an evil spirit, which he was in -duty bound to suppress. So the prickings of the Spirit of God had for a -time only led him to redouble his zeal against the Christians. Of all -persons in the world, Saul, the self-righteous Pharisee, had no bias in -favor of Christianity. Yet his misdirected zeal was a “zeal for God,” -and this fact made him good material for a Christian worker. - -[Sidenote: Paul’s Profiting.] - -Paul “profited,” made advancement, “in the Jews’ religion,” above many -of his equals, that is, those of his own age, among his countrymen. He -had possessed every advantage that was possible to a Jewish youth. “An -Hebrew of the Hebrews” (Phil. 3:5), he was nevertheless a free-born -Roman citizen (Acts 22:26-28). Naturally quick and intelligent, he had -enjoyed the instruction of Gamaliel, one of the wisest doctors of the -law, and had been “taught according to the perfect manner of the law of -the fathers.” Acts 22:3. After the “straitest sect” among the Jews, he -lived a Pharisee, and was “a Pharisee of the Pharisees,” so that he was -“more exceedingly zealous of the traditions” of the fathers than any -others of his class. Grown to manhood, he had become a member of the -great council among the Jews,—the Sanhedrim,—as is shown by the fact -that he gave his vote (Acts 26:10, R. V.) when Christians were condemned -to death. Added to this, he possessed the confidence of the high priest, -who readily gave him letters of introduction to the rulers of all the -synagogues throughout the land, with authority to seize and bind any -whom he found guilty of “heresy.” He was, indeed, a rising young man, on -whom the rulers of the Jews looked with pride and hope, believing that -he would contribute much to the restoration of the Jewish nation and -religion to their former greatness. There had been a promising future -before Saul, from a worldly point of view; but what things were gain to -him, those he counted loss for Christ, for whose sake he suffered the -loss of all things. Phil. 3:7, 8. - -[Sidenote: The Traditions of the Fathers, not the Religion of Christ.] - -Paul says, “I advanced in the Jews’ religion beyond many of mine own age -among my countrymen, being more exceedingly zealous for the traditions -of my fathers.” It is easy to see that “the Jews’ religion” was not the -religion of God and Jesus Christ, but was human tradition. People make a -great mistake in considering “Judaism” as the religion of the Old -Testament. The Old Testament no more teaches Judaism than the New -Testament teaches Roman Catholicism. The religion of the Old Testament -is the religion of Jesus Christ. It was His Spirit that was in the -prophets, moving them to present the same Gospel that the apostles -afterwards preached. 1 Peter 1:10-12. When Paul was “in the Jews’ -religion” he did not believe the Old Testament, which he read and heard -read daily, because he did not understand it; if he had, he would have -believed on Christ. “For they that dwell at Jerusalem, and their rulers, -because they knew Him not, nor yet the voices of the prophets which are -read every Sabbath day, they have fulfilled them in condemning Him.” -Acts 13:27. - -The traditions of the fathers led to transgression of the commandments -of God. Matt. 15:3. God said of the Jewish people (as a whole): “This -people draweth nigh unto Me with their mouth, and honoreth Me with their -lips; but their heart is far from Me. But in vain they do worship Me, -teaching for doctrines the commandments of men.” Verses 8, 9. On the -Sabbath days the rulers read in the synagogues from the Scriptures, and -for this instruction there was no reproof. Jesus said: “The scribes and -the Pharisees sit in Moses’ seat; all therefore whatsoever they bid you -observe, that observe and do; but do not ye after their works; for they -say, and do not.” Matt. 23:2, 3. Jesus had no word of condemnation for -Moses and his writings. He said to the Jews, “Had ye believed Moses, ye -would have believed Me; for he wrote of Me.” John 5:46. Everything, -therefore, which the scribes read and commanded from his writings was to -be followed; but the example of the readers was to be shunned, for they -did not obey the Scriptures. Christ said of them, “They bind heavy -burdens and grievous to be borne, and lay them on men’s shoulders; but -they themselves will not move them with one of their fingers.” Matt. -23:4. These were not the commandments of God, for “His commandments are -not grievous” (1 John 5:3); and the burdens were not of Christ, for His -burden is light (Matt. 11:30). - -We hear much about the “Judaizing teachers,” who sought to pervert the -Galatians, and we know that they who were teaching “another gospel” were -Jews; but we must not fall into the error of supposing that these -“Judaizing teachers” were presenting the Bible, or any part of it, to -the new converts, or trying to get them to follow the Scriptures written -by Moses. Far from it; they were leading them away from the Bible, and -substituting for its teaching the commandments of men. This was what -roused the spirit of Paul. The “Jews’ religion” was an entirely -different thing from the religion of God, as taught in the law, the -prophets, and the psalms. - -[Sidenote: “Separated unto the Gospel of God.”] - -These are the words with which Paul described himself in the Epistle to -the Romans: “Called to be an apostle, separated unto the Gospel of God.” -Rom. 1:1. So here he says that God “separated me from my mother’s womb, -and called me by His grace.” Gal. 1:15. That God chose Saul to be an -apostle, before Saul himself had any thought that he should ever be even -a Christian, is evident from the sacred narrative. On his way to -Damascus, whither, “breathing out threatenings and slaughter,” he was -proceeding with full authority to seize, bind, and drag to prison all -Christians, both men and women, Saul was suddenly arrested, not by human -hands, but by the over-powering glory of the Lord. Three days afterward -the Lord said to Ananias, when sending him to give Saul his sight, “He -is a chosen vessel unto Me, to bear My name before the Gentiles.” Acts -9:15. God arrested Saul in his mad career of persecution, because He had -chosen him to be an apostle. So we see that the pricks against which -Saul had been kicking were the strivings of the Spirit to turn him to -the work to which he had been called. - -But how long before this had Saul been chosen to be the messenger of the -Lord?—He himself tells us that he was “separated,”—“set apart,”—from his -birth. He is not the first one of whom we read that from birth he was -chosen to his life-work. Recall the case of Samson. Judges 13:2-14. John -the Baptist was named, and his character and life-work were described, -months before he was born. The Lord said to Jeremiah: “Before I formed -thee in the belly I knew thee; and before thou camest forth out of the -womb I sanctified thee, and I ordained thee a prophet unto the nations.” -Jer. 1:5. The heathen king Cyrus was named more than a hundred years -before he was born, and his part in the work of God was laid out for -him. Isa. 44:28; 45:1-4. - -These are not isolated cases, but are recorded for the purpose of -showing us that God rules in the world. It is as true of all men as it -was of the Thessalonians, that “God hath from the beginning chosen” them -“to salvation through sanctification of the Spirit and belief of the -truth.” 2 Thess. 2:13. It rests with every one to make that calling and -election sure. And he who “willeth that all men should be saved, and -come to the knowledge of the truth” (1 Tim. 2:3, 4, R. V.), has also -appointed “to every man his work” (Mark 13:34). He who leaves not -Himself without witness even in the inanimate creation (Acts 14:17; Rom. -1:20), would fain have man, His highest earthly creation, willingly give -such witness to Him as can be given only by human intelligence. All men -are chosen to be witnesses for God, and to each is his labor appointed. -All through life the Spirit is striving with every man, to induce him to -allow himself to be used for the work to which God has called him. Only -the Judgment Day will reveal what wonderful opportunities men have -recklessly flung away. Saul, the violent persecutor, became the mighty -apostle. Who can imagine how much good might have been done by the men -whose great power over their fellows has been exerted only for evil, if -they had yielded to the influence of the Spirit? Not every one can be a -Paul; but the thought that each one, according to the ability that God -has given him, is chosen and called of God to witness for Him, will, -when once grasped, give to life a new meaning. - -The knowledge of this truth will not only make life more real for us, -leading us to seek to know the will of God for us individually, and to -submit wholly to Him, that He may use us to do the work for which He has -designed us, but it will tend to make us more considerate of others, and -not to despise the least. What a wonderful, a joyous, and yet a solemn -thought, as we see men moving about, that to each one of them God has -given a work of his own to do. They are all servants of the Most High -God, each one assigned to special service. It is a wondrous privilege, -and a wondrous responsibility. How few are doing the work God would have -them do! We should be extremely careful not to hinder any person in the -slightest degree from doing his heaven-appointed task. - -Another thing that we should remember is that it is God who gives to -every man his work. Each one is to receive his orders from God, and not -from men. Therefore, we should beware of dictating to men concerning -their duty. God can make it plain to them, as well as to us; and if they -will not hear Him, they will not be likely to hear us, even if we could -direct them in the right way. “It is not in man that walketh to direct -his steps” (Jer. 10:23), much less to direct the steps of some other -man. - -[Sidenote: Conferring with Flesh and Blood.] - -“Immediately I conferred not with flesh and blood.” This statement is -made for the purpose of showing that the apostle did not receive the -Gospel from any human being. He saw Christ, and accepted Him, then he -went to Arabia, and came back to Damascus, and not till three years -after his conversion did he go up to Jerusalem, where he stayed only -fifteen days, and saw only two of the apostles. Moreover, the brethren -were afraid of him, and would not at first believe that he was a -disciple; so it is evident that he did not receive the Gospel from any -man. - -But there is much to learn from Paul’s not conferring with flesh and -blood. To be sure, he had no need to, since he had the Lord’s own word; -but such a course as his is by no means common. For instance, a man -reads a thing in the Bible, and then must ask some other man’s opinion -before he dare believe it. If none of his friends believe it, he is -fearful of accepting it. If his pastor, or some commentary, explains the -text away, then away it goes; flesh and blood gain the day against the -Spirit and the Word. - -Or, it may be that the commandment is so plain that there is no -reasonable excuse for asking anybody what it means. Then the question -is, Can I afford to do it? Will it not cost too much sacrifice? The most -dangerous flesh and blood that one can confer with is one’s own. It is -not enough to be independent of others; in matters of truth one needs to -be independent of one’s self. “Trust in the Lord with all thine heart; -and lean not unto thine own understanding.” Prov. 3:5. “He that trusteth -in his own heart is a fool.” Prov. 28:26. - -A pope is one who presumes to occupy the place in counsel which -rightfully belongs to God alone. The man who makes himself pope, by -following his own counsel, is just as bad as the man who dictates to -another, and is more likely to be led astray than is the man who follows -some pope other than himself. If one is to follow a pope at all, it -would be more consistent to accept the pope of Rome, because he has had -more experience in popery than any other. But none is necessary, since -we have the Word of God. When God speaks, the part of wisdom is to obey -at once, without taking counsel even of one’s own heart. The Lord’s name -is “Counselor” (Isa. 9:6), and He is “wonderful in counsel.” Hear Him! -“He will be our Guide forevermore.” - -[Sidenote: “Immediately.”] - -Note that word. Paul did not stop to parley. He lost no time. He thought -he was serving God when he was persecuting the church, and the minute he -found out his mistake he turned about. When he saw Jesus of Nazareth, he -recognized Him as his Lord, and immediately cried out, “Lord, what wilt -Thou have me to do?” He was ready to be set to work in the right way, -and that immediately. It is an example well worth consideration. Would -that everybody might truthfully say, “I made haste, and delayed not to -keep Thy commandments.” Ps. 119:60. “I will run the way of Thy -commandments, when Thou shalt enlarge my heart.” Verse 32. - -[Sidenote: Gentiles—Heathen.] - -Paul tells us that Christ was revealed in him, that he might preach Him -among the heathen. In the Revision we have the word “Gentiles” used -instead of “heathen.” There is no difference. The two words are used -interchangeably in the English Bible, for wherever they occur, they are -translated from only one Greek word, or, if it be in the Old Testament, -the corresponding Hebrew word. Let us note a few instances. - -In 1 Cor. 12:2 we read, “Ye know that ye were Gentiles, carried away -unto these dumb idols, even as ye were led.” This is from the ordinary -word for “heathen,” and the text itself shows that Gentiles are -idol-worshipers—heathen. Take notice that the Corinthians “were -Gentiles;” they ceased to be such on becoming Christians. - -Eph. 2:11, 12: “Wherefore remember, that ye being in time past Gentiles -in the flesh, who are called Uncircumcision by that which is called the -Circumcision in the flesh made by hands; that at that time ye were -without Christ, being aliens from the commonwealth of Israel, and -strangers from the covenants of promise, having no hope, and without God -in the world.” Surely, to be a Gentile is to be in a most unenviable -condition. - -We are told that “God at the first did visit the Gentiles, to take out -of them a people for His name.” Acts 15:14. And James referred to the -believers in Antioch and elsewhere as those who “from among the Gentiles -are turned to God.” God’s people are taken out from among the Gentiles, -but on being taken out, they cease to be Gentiles. Abraham, the father -of Israel, was taken from among the heathen (Joshua 24:2), so that all -Israel are taken from among the Gentiles. Thus it is that “all Israel -shall be saved” by the coming in of the fulness of the Gentiles. Rom. -11:25, 26. - -In Ps. 2:1-3 we might lawfully read, “Why do the Gentiles rage, and the -people imagine a vain thing? The kings of the earth set themselves, and -the rulers take counsel together, against the Lord, and against His -anointed [that is, against Christ, for Christ means ‘anointed’], saying, -Let us break their bands asunder, and cast away their cords from us.” -How often we see this fulfilled in the cases of individuals, who, with a -triumphant air, exclaim: “Show me a place where the Gentiles are -commanded to keep the ten commandments!” meaning that they are Gentiles, -and thinking thus to cast away from themselves the laws of God. It is no -honorable class in which they place themselves. It is true that the -Gentiles are not commanded to keep the commandments, as Gentiles, for -that would be impossible; as soon as they accept Christ, and the law of -the Spirit of life in Him, they cease to be Gentiles. How solicitous God -is to save people from their Gentile state, is shown by His sending the -apostle Paul (to say nothing of Christ) to bring them to Himself. - -[Sidenote: A Prophet to the Gentiles.] - -In this connection it is worth while to note that God was as anxious for -the conversion of the Gentiles three thousand years ago as He is to-day. -The Gospel was preached to them before the first advent of Christ, as -well as it was afterwards. Paul was not the first one who preached to -the Gentiles after Christ, although he was sent specially to them. He -was known as the apostle to the Gentiles, yet everywhere he went he -preached to the Jews first, and as long as they would hear him. So it -was before Christ. By many agencies God made Himself known among all -nations, yet Jeremiah was specially chosen as the prophet to the -Gentiles, or heathen. In Jer. 1:5, “Before thou camest forth out of the -womb I sanctified thee, and I ordained thee a prophet unto the nations,” -the Hebrew word from which the word “nations” is translated is the very -same that is regularly translated “heathen.” “Why do the heathen rage?” -Ps. 2:1. “Proclaim ye this among the Gentiles: Prepare war,” etc. -“Assemble yourselves, and come, all ye heathen.” Joel 3:9-11. The words -“heathen” and “Gentile” in these texts are the same as the word -“nations,” in Jer. 1:5. This can be seen by comparing the old with the -Revised Version. So the Lord said to Jeremiah, “I sanctified thee, and I -ordained thee, a prophet unto the Gentiles.” Let no one say that God -ever at any time confined His truth to any one people, whether Jew or -Gentile. “There is no difference between the Jew and the Greek; for the -same Lord over all is rich unto all that call upon Him.” Rom. 10:12. - -[Sidenote: The New Convert Preaching.] - -As soon as Paul was converted, “straightway he preached Christ in the -synagogues.” Acts 9:20. Was it not marvelous that he should at once be -able to preach so powerfully?—Indeed it was, as it is marvelous that any -man can preach Christ. That anybody should be able to preach Christ in -very truth, involves no less a mystery than Christ manifest in the -flesh. But do not let anybody suppose that Paul got his knowledge -instantaneously, without any study. Remember that he had all his life -been a diligent student of the Scriptures. It was not an uncommon thing -for a rabbi to be able to repeat the greater portion or the whole of the -Hebrew Scriptures from memory, and we may be sure that Paul, who had -made more advancement than any others of his age, was as familiar with -the words of the Bible as a bright schoolboy is with the multiplication -table. But his mind was blinded by the traditions of the fathers, which -had been drilled into him at the same time. The blindness which came -upon him when the light shone round him on the way to Damascus, was but -a picture of the blindness of his mind; and the seeming scales that fell -from his eyes when Ananias spoke to him, indicated the shining forth of -the Word within him, and the scattering of the darkness of tradition. -Paul’s case was very different from that of a new convert who has never -read or studied the Bible. Such an one can, indeed, tell what Christ has -done for him, and may thereby do much good; but he needs much study of -the Scriptures to make him able to show men the way of life perfectly, -and lead them in the way of righteousness. - -[Sidenote: Paul in Arabia.] - -Many have thought that it was while Paul was in Arabia that he had his -wonderful revelations, and was taken up into heaven, where he heard -“unspeakable words which it is not lawful for a man to utter.” This may -well be, although it is by no means probable that his visions of -heavenly things were confined to that time. All his life through the -apostle was in close communion with heaven, and we may be sure that “the -heavenly vision” was never hidden from his sight. So, also, we may be -sure that, since preaching was his life-work, he did not spend all the -months he was in Arabia in study and contemplation. He had been so -severe a persecutor, and had received so richly of God’s grace, that he -counted all the time lost in which he could not reveal that grace to -others, feeling, “Woe is me, if I preach not the Gospel.” He preached in -the synagogues in Damascus, as soon as he was converted, before he went -into Arabia; so it is but natural to conclude that he preached the -Gospel to the Arabs. He could preach there without the opposition that -he always received when among the Jews, and, therefore, his labors would -not so much interfere with his meditation on the new worlds that had -just opened before him. - -[Sidenote: The Persecutor Preaching.] - -Wonderful, indeed, it was to hear that “he that once persecuted us, now -preacheth the faith of which he once made havoc.” In view of the case of -Saul of Tarsus, let no one look on any opposer of the Gospel as -incorrigible. Those who make opposition are to be instructed with -meekness, for who knows but that God will give them repentance to the -acknowledgment of the truth? One might have said of Paul, He has had the -light as clearly as any man can have it. He has had every opportunity; -he has not only heard the inspired testimony of Stephen, but he has -heard the dying confessions of many martyrs; he is a hardened wretch, -from whom it is useless to expect any good. Yet that same Saul became -the greatest preacher of the Gospel, even as he had been the most bitter -persecutor. Is there a malignant opposer of the truth? Do not strive -with him, and do not reproach him. Let him have all the bitterness and -strife to himself, while you hold yourself to the Word of God and to -prayer. It may not be long till God, who is now blasphemed, will be -glorified in him. - -[Sidenote: Glorifying God.] - -“And they glorified God in me.” How different Paul’s case was from that -of those to whom he said, “The name of God is blasphemed among the -Gentiles through you” (Rom. 2:24)! Every one who professes to be a -follower of God should be a means of bringing glory to His name, yet -many cause it to be blasphemed; and to have the name of God blasphemed -through us is as bad as to be ourselves open blasphemers. How can we -cause His name to be glorified?—“Let your light so shine before men, -that they may see your good works, and glorify your Father which is in -heaven.” Matt. 5:16. - - - RECAPITULATION. - - -Let us now take a brief glance at the chapter as a whole. - -The greeting, embracing the first five verses, tells us the name and -calling of the writer of the epistle, and his authority. It incidentally -notes the fact that Christ is Divine. A benediction is pronounced, from -God the Father, and Jesus Christ the Son. Christ gave Himself for our -sins,—purchased them,—thus to deliver us from this present evil world. -Our sins constitute this present evil world. Our sins belong to Christ, -not to us; so by the power of His death and resurrection, in which He -gave Himself for our sins, we may be kept from them. It is the will of -God to save us, so that there can be no doubt as to our acceptance. To -God belongs the glory, because His is the kingdom and the power. - -The next two verses show us the condition of the churches in Galatia at -the time the epistle was written, and thus make known to us why it was -written. They were departing from God, being led astray by some who were -perverting the Gospel of Christ, preaching a pretended gospel instead of -the one only Gospel, which is the power of God to salvation to every one -that believes. The marvel of the thing is the same as that expressed in -Jer. 2:12, 13: “Be astonished, O ye heavens, at this, and be horribly -afraid, be ye very desolate, saith the Lord. For My people have -committed two evils: they have forsaken Me the Fountain of living -waters, and hewed them out cisterns, broken cisterns, that can hold no -water.” - -Then in the next two verses (8, 9) we find a curse pronounced on any -one, even though it were the apostle himself, or an angel from heaven, -who should presume to teach any other gospel than that he had preached. -This shows the seriousness of the situation. The Galatian brethren were -being placed under the curse by the accursed preachers who preached a -false gospel. - -Following this, in verses 10-12, the apostle shows himself to be the -servant of Christ, because he was seeking to please God only, and not -men. The preachers who perverted the souls of men, would preach smooth -things,—things in harmony with human nature,—to draw away disciples -after them; Paul preached only the plain truth of God, which he received -not through any man, but direct from heaven. - -Lastly we have the beginning of a little narrative of personal -experience, which is continued more than half way through the second -chapter. In this Paul refers to his life before his conversion, when he -persecuted the church; mentions his conversion, which was the revelation -of Christ in him; tells why he was called, and how promptly he responded -to the call; and lastly shows how he had no opportunity to get the -Gospel from apostles and brethren who were believers before him, even if -he had wished to, since he had no connection with them for years after -his conversion. The force of this will appear more plainly as we -proceed. - - - - - CHAPTER II. - Life by the Faith of Christ, the Truth of the Gospel. - - -There are doubtless many who are reading this little book, not out of -curiosity to see what another person thinks about the Epistle to the -Galatians, but for help in arriving at an understanding of that -much-discussed portion of Scripture. With each one of these I wish to -hold a little personal talk before we proceed further with our study. -Every portion of Scripture is connected with every other portion; as -soon as we learn one thing thoroughly, making it a part of ourselves, it -joins us and aids us in the search for more knowledge, just as each -morsel of food that we eat and assimilate assists us in our labor for -our daily bread. If, therefore, we proceed in the right way with the -study of the Epistle to the Galatians, we shall have opened a wide door -to the whole Bible. - -The way to knowledge is very simple, so simple that many people despise -it. It is not, however, to be despised, for, in spite of the -oft-repeated statement to the contrary, there is - - - A Royal Road to Knowledge, - - -and that road is open to all. Here are the directions, laid down by the -king who, to the highest degree, proved it to be the right way:— - -“My son, if thou wilt receive My words, and hide My commandments with -thee; so that thou incline thine ear unto wisdom, and apply thine heart -to understanding; yea, if thou criest after knowledge, and liftest up -thy voice for understanding; if thou seekest her as silver, and -searchest for her as for hid treasures; then shalt thou understand the -fear of the Lord, and find the knowledge of God. For the Lord giveth -wisdom; out of His mouth cometh knowledge and understanding.” Prov. -2:1-6. - -It was in a dream that God appeared to Solomon, and promised to give him -wisdom, but it was not by idle dreaming that the wisdom came. Solomon -did not go to sleep, and wake up to find himself the wisest man that -ever lived. He longed for knowledge so much that he did, indeed, dream -of it by night, but he worked for it by day. The foregoing Scripture -tells his experience. - -Wisdom and knowledge concerning everything are to be found in God’s -Word; and if you would understand the Word of God, you must study it. No -man on earth can give you his knowledge. Another may aid you by his -experience, so that it need not take you as long as it took him; he may -direct you how and where to work; but whatever any one really knows he -must acquire for himself. When you have traveled over a road a thousand -times, you know every turn in it, no matter how many there are, and can -see the whole way in your mind. So after you have thought through a -portion of Scripture time after time, you will at last be able to see -the whole of it, and every separate statement in it, at a single glance. -And when you can do that, you will see in it what no man on earth can -tell you. - -It is useless to think to understand a detached sentence that may -present special difficulty, without reference to the connection. If I -should bring you a letter, and, pointing to a sentence near the close, -should ask you to tell me what my correspondent means, you would at once -ask, “What is he writing about? what does he say in what precedes?” If I -should reply that I didn’t wish you to know the subject of the letter, -and would not allow you to read it from the beginning, you would say, -“Then I can not help you.” But if I should put the letter into your -hands, asking you to help me to understand the difficult sentence, you -would at once read the letter carefully from the beginning, making sure -that you understood everything as you read, and then, with all that -preceded the difficult sentence clearly in your mind, you would expect -to understand the sentence itself. Even thus reasonably should we deal -with the Bible. - -Therefore, to each one I say: Study the very words of the text. Go over -them again and again; and every time you begin the study of a new -portion, go back to the beginning and review all that you have been -over. It is a royal method, and it yields royal results. - -The first chapter of Galatians gives us a brief, comprehensive view of -what the Gospel is, of the condition of the Galatian brethren, and of -Paul’s personal experience. The second chapter refers to the meeting -held in Jerusalem, seventeen years after Paul’s conversion, and tells us -what was the subject of controversy, and Paul’s relation to it. The -apostle’s sole burden was to preserve “the truth of the Gospel” among -the brethren. Having the first chapter clearly in mind, we may proceed -to the study of the second, remembering that it is but a continuation of -the first. - -“Then after the space of fourteen years I went up again to Jerusalem -with Barnabas, taking Titus also with me. And I went up by revelation; -and I laid before them the Gospel which I preach among the Gentiles, but -privately before them who were of repute, lest by any means I should be -running, or had run, in vain. But not even Titus who was with me, being -a Greek, was compelled to be circumcised; and that because of the false -brethren privily brought in, who came in privily to spy out our liberty -which we have in Christ Jesus, that they might bring us into bondage; to -whom we gave place in the way of subjection, no, not for an hour; that -the truth of the Gospel might continue with you. But from those who were -reputed to be somewhat (whatsoever they were, it maketh no matter to me: -God accepteth no man’s person)—they, I say, who were of repute, imparted -nothing to me; but contrariwise, when they saw that I had been intrusted -with the Gospel of the uncircumcision, even as Peter with the Gospel of -the circumcision (for He that wrought for Peter unto the apostleship of -the circumcision wrought for me also unto the Gentiles); and when they -perceived the grace that was given unto me, James and Cephas and John, -they who were reputed to be pillars, gave to me and Barnabas the right -hands of fellowship, that we should go unto the Gentiles, and they unto -the circumcision; only they would that we should remember the poor; -which very thing I was also zealous to do. - -“But when Cephas came to Antioch, I resisted him to the face, because he -stood condemned. For before that certain came from James, he did eat -with the Gentiles; but when they came, he drew back and separated -himself, fearing them that were of the circumcision. And the rest of the -Jews dissembled likewise with him; insomuch that even Barnabas was -carried away with their dissimulation. But when I saw that they walked -not uprightly according to the truth of the Gospel, I said unto Cephas -before them all, If thou, being a Jew, livest as do the Gentiles, and -not as do the Jews, how compellest thou the Gentiles to live as do the -Jews? We being Jews by nature, and not sinners of the Gentiles, yet -knowing that a man is not justified by the works of the law, save -through faith in Jesus Christ, even we believed on Christ Jesus, that we -might be justified by faith in Christ, and not by the works of the law; -because by the works of the law shall no flesh be justified. But if, -while we sought to be justified in Christ, we ourselves also were found -sinners, is Christ a minister of sin? God forbid. For if I build up -again those things which I destroyed, I prove myself a transgressor. For -I through the law died unto the law, that I might live unto God. I have -been crucified with Christ; yet I live; and yet no longer I, but Christ -liveth in me; and that life which I now live in the flesh I live in -faith, the faith which is in the Son of God, who loved me, and gave -Himself up for me. I do not make void the grace of God; for if -righteousness is through the law, then Christ died for naught.” -Galatians 2, R. V. - -[Sidenote: Another Visit to Jerusalem.] - -“Fourteen years after,” following the natural course of the narrative, -means fourteen years after the visit recorded in Gal. 1:18, which was -three years after the apostle Paul’s conversion. The second visit, -therefore, was seventeen years after his conversion, or about the year -51 A. D., which coincides with the time of the conference in Jerusalem, -which is recorded in Acts 15. It is with that conference, and the things -that led to it, and grew out of it, that the second chapter of Galatians -deals. In reading this chapter, therefore, the fifteenth of Acts must be -understood and borne in mind. - -[Sidenote: That New Gospel.] - -In the first chapter of Galatians (verses 6, 7) we are told that some -were troubling the brethren, by perverting the Gospel of Christ, -presenting a false gospel, and pretending that it was the true Gospel. -In Acts 15:1 we read that “certain men which came down from Judea taught -the brethren, and said, Except ye be circumcised after the manner of -Moses, ye can not be saved.” This, we see, was the other gospel, which -was not another, since there is only one, but which was being palmed off -upon the brethren as the true Gospel. That these men who brought this -teaching professed to be preaching the Gospel, is evident from the fact -that they professed to tell the people what they must do to be saved. -Paul and Barnabas would not give any place to the new preaching, but -withstood it, in order, as Paul tells the Galatians, “that the truth of -the Gospel might continue with you.” Gal. 2:5. The apostles had “no -small dissension and disputation with them.” Acts 15:2. The controversy -was no insignificant one, but was between the real Gospel and a -counterfeit. The question was a vital one for the new believers, and has -no less interest for us; it concerns our salvation. - -[Sidenote: A Denial of Christ.] - -A glance at the experience of the church at Antioch, to whom this new -gospel was brought, will show that it did in the most direct manner deny -the power of Christ to save. The Gospel was first brought to them by -brethren who had been scattered by the persecution that arose on the -death of Stephen. These brethren came to Antioch “preaching the Lord -Jesus. And the hand of the Lord was with them; and a great number -believed, and turned unto the Lord.” Acts 11:19-21. Then the apostles -sent Barnabas to assist in the work; and he, “when he came, and had seen -the grace of God, was glad, and exhorted them all, that with purpose of -heart they would cleave unto the Lord. For he was a good man, and full -of the Holy Ghost and of faith; and much people was added unto the -Lord.” Verses 22-24. Then Barnabas found Saul, and together they labored -with the church in Antioch for more than a year. Verses 25, 26. There -were in the church prophets and teachers, and as they ministered unto -the Lord, and fasted, the Holy Ghost spoke to them, telling them to -separate Barnabas and Saul to the work to which He had called them. Acts -13:1-3. So we see that the church there had had much experience in the -things of God. They were acquainted with the Lord and with the voice of -the Holy Spirit, who witnessed that they were children of God. And now -after all this, these men said to them, “Except ye be circumcised after -the manner of Moses, ye can not be saved.” That was as much as to say, -All your faith in Christ, and all the witness of the Spirit, are nothing -without the sign of circumcision. The sign of circumcision, without -faith, was exalted above faith in Christ without any outward sign. The -new gospel was a most direct assault upon the Gospel, and a flat denial -of Christ. - -[Sidenote: “False Brethren.”] - -It is no wonder that Paul styles those who presented this teaching, -“false brethren,” who had, as the Danish strongly expresses it, “sneaked -in.” Gal. 2:4. To the Galatians he said of them, “There be some that -trouble you, and would pervert the Gospel of Christ.” Gal. 1:7. The -apostles and elders, in their letter to the churches, said of those men, -“Certain which went out from us have troubled you with words, subverting -your souls.” Acts 15:24. And they further added that they “gave no -commandment” to them. Verse 24, R. V. That is to say, these teachers -were “false brethren,” who were not recognized by the apostles as -teachers, who were speaking perverse things to draw away disciples after -themselves. There have been many such since that time. So vicious was -their work that the apostle said, “Let them be accursed.” They were -deliberately seeking to undermine the Gospel of Christ, and thus to -destroy the souls of the believers. - -[Sidenote: “The Sign of Circumcision.”] - -These false brethren had said, “Except ye be circumcised after the -manner of Moses, ye can not be saved.” Literally, you have not power to -be saved. They made salvation only a human thing, resulting solely from -the exercise of human power. They had no knowledge of what circumcision -really is. “He is not a Jew, which is one outwardly; neither is that -circumcision, which is outward in the flesh; but he is a Jew, which is -one inwardly; and circumcision is that of the heart, in the Spirit, and -not in the letter; whose praise is not of men, but of God.” Rom. 2:28, -29. There was a time, after Abraham believed God, when he listened to -the voice of Sarai, instead of to God, and sought to fulfil the promises -of God by the power of his own flesh. See Genesis 16. The result was a -failure—a bond-servant instead of an heir. Then God appeared to him -again, exhorting him to walk before Him with singleness of heart, and -repeating His covenant. As a reminder of his failure, and of the fact -that “the flesh profiteth nothing,” Abraham received “the sign of -circumcision,”—a cutting off of the flesh. This was to show that since -in the flesh “dwelleth no good thing,” the promises of God can be -realized only by the putting off of the body of the sins of the flesh, -through the Spirit. “For we are the circumcision, which worship God in -the Spirit, and rejoice in Christ Jesus, and have no confidence in the -flesh.” Phil. 3:3. Abraham was, therefore, really circumcised as soon as -he received the Spirit through faith in God. “And he received the sign -of circumcision, a seal of the righteousness of the faith which he had -yet being uncircumcised.” Rom. 4:11. Outward circumcision was never -anything more than a sign of the real circumcision of the heart; when -this was absent, the sign was a fraud; but when the real circumcision -was present, the sign could be dispensed with. Abraham is “the father of -all them that believe, though they be not circumcised.” The “false -brethren” who visited the church at Antioch, subverting the souls of the -disciples, and those of the same class who afterwards troubled the -Galatians, perverting the Gospel of Christ, were substituting the empty -sign for the reality. With them the shell of the nut without the kernel -counted for more than the kernel without the shell. - -[Sidenote: “The Flesh Profiteth Nothing.”] - -Jesus said, “It is the Spirit that quickeneth; the flesh profiteth -nothing; the words that I speak unto you, they are Spirit, and they are -life.” John 6:63. The people of Antioch and Galatia had trusted in -Christ for salvation; now there were some who sought to induce them to -trust in the flesh. They did not tell them that they were at liberty to -sin. Oh, no; they told them that they must keep the law! Yes, they must -do it themselves; they must make themselves righteous without Jesus -Christ. For circumcision stood for the keeping of the law. Now the real -circumcision was the law written in the heart by the Spirit; but these -“false brethren” wished the believers to trust in the outward form of -circumcision, as a substitute for the Spirit’s work; so that the thing -which was given as a sign of righteousness by faith, became only a sign -of self-righteousness. The false brethren would have them circumcised -for righteousness and salvation; but Peter said, “Through the grace of -our Lord Jesus Christ we believe to be saved.” Just as Paul wrote, “With -the heart man believeth unto righteousness; and with the mouth -confession is made unto salvation.” Rom. 10:10. “Whatsoever is not of -faith is sin.” Rom. 14:23. Therefore, all the efforts of men to keep the -law of God by their own power, no matter how earnest and sincere they -may be, can never result in anything but imperfection—sin. “All our -righteousnesses are as filthy rags.” Isa. 64:6. - -[Sidenote: “A Yoke of Bondage.”] - -When the question came up in Jerusalem, Peter said to those who would -have men seek to be justified by their own works, instead of by faith in -Christ, “Now therefore why tempt ye God, to put a yoke upon the neck of -the disciples, which neither our fathers nor we were able to bear?” Acts -15:10. This yoke was a yoke of bondage, as is shown by Paul’s words, -that the “false brethren” sneaked in “to spy out our liberty which we -have in Christ Jesus, that they might bring us into bondage.” Gal. 2:4. -Christ gives freedom from sin. His life is “the perfect law of liberty.” -“By the law is the knowledge of sin” (Rom. 3:20), but not freedom from -it. “The law is holy, and the commandment holy, and just, and good” -(Rom. 7:12), just because it gives the knowledge of sin by condemning -it. It is a sign-post, which points out the way, but does not carry us. -It can tell us that we are out of the way; but Jesus Christ alone can -make us walk in it; for He is the way. Sin is bondage. Prov. 5:22. Only -those who keep the commandments of God are at liberty (Ps. 119:45); and -the commandments can be kept only by faith in Christ (Rom. 8:3, 4). -Therefore, whoever induces people to trust in the law for righteousness, -without Christ, simply puts a yoke upon them, and fastens them in -bondage. When a man has been convicted by the law as a transgressor, and -cast into prison, he can not be delivered from his chains by the law -which holds him there. But that is no fault of the law: just because it -is a good law, it can not say that a guilty man is innocent. So these -Galatian brethren were brought into bondage by men who were foolishly -and vainly seeking to exalt the law of God by denying Him who gave it, -and in whom alone its righteousness is found. - -[Sidenote: Why Paul Went Up to Jerusalem.] - -The record in Acts says that it was determined at Antioch that Paul and -Barnabas and some others should go up to Jerusalem about this matter. -But Paul declares that he went up “by revelation.” Gal. 2:2. Paul did -not go up simply on their recommendation, but the same Spirit moved both -him and them. He did not go up to learn the truth of the Gospel, but to -maintain it. He went, not to find out what the Gospel really is, but to -communicate the Gospel which he had preached among the heathen. Those -who were chief in the conference imparted nothing to him. He had not -been preaching for seventeen years that of which he stood in doubt. He -knew whom he believed. He had not received the Gospel from any man, and -he did not need to have any man’s testimony that it was genuine. When -God has spoken, an indorsement by man is an impertinence. The Lord knew -that the brethren in Jerusalem needed his testimony, and the new -converts needed to know that those whom God sent spoke the words of God, -and, therefore, all spoke the same thing. They needed the assurance that -as they had turned from many gods to the one God, the truth is one, and -there is but one Gospel for all men. - -[Sidenote: The Gospel Not Magic.] - -The great lesson taught by this experience, to which Paul referred the -Galatians, is that there is nothing in this world that can confer grace -and righteousness upon men, and that there is nothing in the world that -any man can do, that will bring salvation. The Gospel is the power of -God unto salvation, and not the power of man. Any teaching that leads -men to trust in any object, whether it be an image, a picture, or -anything else, or to trust for salvation in any work or effort of their -own, even though that effort be directed toward the most praiseworthy -object, is a perversion of the truth of the Gospel,—a false gospel. -There are in the church of Christ no “sacraments” that by some sort of -magical working confer special grace on the receiver; but there are -things that a man who believes in the Lord Jesus Christ, and who is -thereby justified and saved, may do as an expression of his faith. The -only thing in the world that has any efficacy in the way of salvation, -is the life of God in Christ. “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 prepared that we should walk in -them.” Eph. 2:8-10, margin. This is “the truth of the Gospel,” and it -was for this that Paul stood. It is the Gospel for all time. - -[Sidenote: Galatians and the Gospel.] - -In this chapter the apostle says that he withstood the false teaching -which was now misleading the Galatian brethren, in order that “the truth -of the Gospel” might remain with them. Compare this with his -introduction, in the first chapter, and his vehement assertions -concerning the Gospel which he had preached to them, and his -astonishment that they were now forsaking it, and it will be -self-evident that the epistle must contain nothing else but the Gospel -in the most forcible form of expression. Many have misunderstood it, and -have derived no personal gain from it, because they have thought that it -was but a contribution to the “strivings about the law,” against which -Paul himself warned the brethren. - -[Sidenote: No Monopoly of Truth.] - -“Whatsoever they were, it maketh no matter to me; God accepteth no man’s -person.” There is no man or body of men on earth, that has a monopoly of -truth,—a corner, so to speak, so that whoever wishes it must come to -him. Truth is independent of men. Truth is of God, for Christ, who is -the shining of His glory, and the very impress of His substance (Heb. -1:3), is the truth (John 14:6). Whoever gets the truth, must get it from -God, and not from any man, just as Paul received the Gospel. God may and -does use men as instruments, or channels, but He alone is the Giver. -Neither names nor numbers have anything to do with determining what is -truth. The truth is no more mighty, nor to be accepted more readily, -when it is presented by ten thousand princes than when maintained by a -single humble, laboring man. And there is no more presumptive evidence -that ten thousand men have the truth than that one has it. Every man on -earth may be the possessor of just as much of the truth as he is willing -to use, and no more. See John 7:17; 12:35, 36. He who would act the -pope, thinking to hold a monopoly of the truth, and compel people to -come to him for it, dealing it out here, and withholding it there, loses -all the truth that he ever had, if he ever really had any. Truth and -popery can not exist together; no pope, or man with a popish -disposition, has the truth. As soon as a man receives the truth, he -ceases to be a pope. If the pope of Rome should get converted, and -become a disciple of Christ, that very hour he would vacate the papal -seat. - -[Sidenote: The Biggest Not Always the Best.] - -Just as there is no man who has a monopoly of truth, so there are no -places to which men must necessarily go in order to find it. The -brethren in Antioch did not need to go to Jerusalem to learn the truth, -or to find out if what they had was the genuine article. The fact that -truth was first proclaimed in a certain place, does not prove that it -can be found only there, or that it can be found there at all. In fact, -the last places in the world to go to with the expectation of finding or -learning truth, are the cities where the Gospel was preached in the -first centuries after Christ, as Jerusalem, Antioch, Rome, Alexandria, -etc. Paul did not go up to Jerusalem to them that were apostles before -him, but began at once to preach. - -The Papacy arose in part in this way: It was assumed that the places -where the apostles, or some of them, had preached must have the truth in -its purity, and that all men must take it from there. It was also -assumed that the people of a city must know more of it than the people -in the country or in a village. So, from all bishops being on an -equality, as at the beginning, it soon came to pass that the “country -bishops” (_chorepiscopoi_) were rated as secondary to those who -officiated in the cities. Then, when that spirit crept in, of course the -next step was necessarily a strife among the city bishops to see which -one should be greatest; and the unholy struggle went on until Rome -gained the coveted place of power. - -But Jesus was born in Bethlehem, a place that was “little among the -thousands of Judah” (Micah 5:2), and nearly all His life He lived in -Nazareth, a little town of so poor repute that a man in whom there was -no guile said, “Can there any good thing come out of Nazareth?” John -1:45-47. Afterward Jesus took up His abode in the wealthy city of -Capernaum, but was always known as “Jesus of Nazareth.” It is no farther -to heaven from the smallest village or even the smallest lonely cabin on -the plain, than it is from the largest city, or bishop’s palace. And -God, “the high and lofty One that inhabiteth eternity, whose name is -Holy,” dwells with him that is of a contrite and humble spirit. Isa. -57:15. - -[Sidenote: Appearances Are Nothing.] - -God looks at what a man is, and not at what he seems to be. What he -seems to be is what men estimate him to be, and depends largely on the -eyes of those who look at him; what he is, is the measure of the power -and wisdom of God that is in him. God does not set any store upon -official position. It is not position that gives authority, but -authority that gives the real position. Many a humble, poor man on -earth, with never an official title to his name, has occupied a position -really higher and of greater authority than that of all the kings of the -earth. Authority is the unfettered presence of God in the soul. - -[Sidenote: It Is God That Works.] - -“He that wrought effectually in Peter to the apostleship of the -circumcision, the same was mighty in me toward the Gentiles.” The Word -of God is living and active. Heb. 4:12, R. V. Whatever activity there is -in the work of the Gospel, if there is any work done, is all of God. -Jesus “went about doing good,” “for God was with Him.” Acts 10:38. He -Himself said, “I can of Mine own self do nothing.” John 5:30. “The -Father that dwelleth in Me, He doeth the works.” John 14:10. So Peter -spoke of Him as “a Man approved of God” “by miracles and wonders and -signs, which God did by Him.” Acts 2:22. The disciple is not greater -than his Lord. Paul and Barnabas, therefore, at the meeting in -Jerusalem, told “what miracles and wonders God had wrought among the -Gentiles by them.” Acts 15:12. Paul declared that he labored to “present -every man perfect in Christ Jesus,” “striving according to His working, -which worketh in me mightily.” Col. 1:28, 29. This same power it is the -privilege of the humblest believer to possess, “for it is God which -worketh in you both to will and to do of His good pleasure.” Phil. 2:13. -The name of Jesus is Emmanuel, “God with us.” God with Jesus caused Him -to go about doing good. He is unchangeable; therefore, if we truly have -Jesus, God with us, we, likewise, shall go about doing good. - -[Sidenote: Recognizing the Gift.] - -The brethren in Jerusalem showed their connection with God by -recognizing the grace that was given to Paul and Barnabas. When Barnabas -first went to Antioch, and saw the grace of God that was working there, -he was glad, “and exhorted them all, that with purpose of heart they -would cleave unto the Lord. For he was a good man, and full of the Holy -Ghost.” Acts 11:21-24. Those who are moved by the Spirit of God will -always be quick to discern the workings of the Spirit in others. The -surest evidence that any one knows nothing personally of the Spirit is -that he can not recognize His working. The other apostles had the Holy -Spirit, and they perceived that God had chosen Paul for a special work -among the Gentiles; and, although his manner of working was different -from theirs, for God had given him special gifts for his special work, -they freely gave to him the right hand of fellowship, only requesting -that he would remember the poor among his own nation; and this he had -already shown his willingness to do. Acts 11:27-30. So Paul and Barnabas -returned to their work in Antioch. - -[Sidenote: Perfect Unity.] - -We must not lose sight of the object Paul had in mind in referring to -the meeting in Jerusalem. It was to show that there was no difference of -opinion among the apostles nor in the church as to what the Gospel is. -There were “false brethren,” it is true, but inasmuch as they were -false, they were no part of the church, the body of Christ, who is the -truth. Many professed Christians, sincere persons, suppose that it is -almost a matter of necessity that there be differences in the church. -“All can not see alike,” is the common statement. So they misread Eph. -4:13, making it read that God has given us gifts, “till we all come into -the unity of the faith.” What the Word teaches is that “in the unity of -the faith, and of the knowledge of the Son of God,” we all come “unto a -perfect man, unto the measure of the stature of the fulness of Christ.” -There is only “one faith” (Eph. 4:5), “the faith of Jesus,” as there is -only one Lord; and those who have not that faith must necessarily be out -of Christ. It is not at all necessary that there be the slightest -difference upon any question of truth. Truth is the Word of God, and the -Word of God is light; nobody but a blind man ever has any trouble to see -a light that shines. The fact that a man has never in his life seen any -other light used at night, except that from a tallow candle, does not in -the least stand in the way of his recognizing that the light from an -electric lamp is light, the first moment he sees it. There are, of -course, different degrees of knowledge, but never any controversy -between those different degrees. All truth is one. - -[Sidenote: Withstanding Peter.] - -“But when Peter was come to Antioch, I withstood him to the face, -because he was to be blamed.” We need not magnify nor dwell upon the -mistakes of Peter or any other good man, because that is not profitable -for us; but we must note this overwhelming proof that Peter was never -considered the “prince of the apostles,” and that he never was, and -never considered himself to be, pope. Fancy any priest, bishop, or -cardinal, withstanding Leo XIII. to the face in a public assembly. He -would be considered extremely fortunate if the papal guards allowed him -to escape with his life for thus presuming to oppose the self-styled -“vicar of the Son of God.” But Peter made a mistake, and that upon a -vital matter of doctrine, because he was not infallible, and he meekly -accepted the rebuke that Paul gave him, like the sincere, humble -Christian that he was. If there were such a thing as a human head to the -church, it would evidently be Paul, instead of Peter, as appears from -the whole narrative. Paul was sent to the Gentiles, and Peter to the -Jews; but the Jews formed only a very small portion of the church; the -converts from the Gentiles soon outnumbered them, so that their presence -was scarcely discernible. All these Christians were largely the fruit of -Paul’s labors, and they naturally looked up to him more than to others, -so that Paul could say that upon him daily came “the care of all the -churches.” 2 Cor. 11:28. But infallibility is not the portion of any -man, and Paul himself did not claim it. The greatest man in the church -of Christ has no lordship over the weakest. “One is your Master, even -Christ; and all ye are brethren.” “Be subject one to another.” - -[Sidenote: Making a Difference.] - -When Peter was at the conference in Jerusalem, he told the facts about -the receiving of the Gospel by the Gentiles, through his preaching, -saying, “God, which knoweth the hearts, bare them witness, giving them -the Holy Ghost, even as He did unto us; and put no difference between us -and them, purifying their hearts by faith.” Acts 15:8, 9. God put no -difference between Jews and Gentiles in the matter of the purification -of the heart, because, knowing the hearts, He knew that “there is no -difference; for all have sinned, and come short of the glory of God,” so -that there is no other way than for all to be “justified freely by His -grace through the redemption that is in Christ Jesus.” Rom. 3:22-24. -Yet, after having been shown this fact by the Lord; after having -preached to the Gentiles, and after having witnessed the gift of the -Holy Ghost to them, the same as to Jewish believers; after having eaten -with those Gentile converts, and faithfully defending his course; after -having given a clear testimony in conference, that God made no -difference between Jews and Gentiles; and even immediately after himself -making no difference, Peter suddenly, as soon as some came who he -thought would not approve of such freedom, began to make a difference. -“He withdrew and separated himself, fearing them which were of the -circumcision.” This was, as Paul says, dissimulation, and was not only -wrong in itself, but was calculated to confuse and mislead the -disciples. The fact that this was dissimulation, which was apparent, -only emphasizes the fact that there was no real difference among the -brethren. It was fear, not faith, that for the moment controlled Peter. - -[Sidenote: Contrary to the Truth of the Gospel.] - -A wave of fear seems to have passed over the Jewish believers, for “the -other Jews dissembled likewise with him; insomuch that Barnabas also was -carried away with their dissimulation.” This in itself was, of course, -not walking “uprightly, according to the truth of the Gospel;” but the -mere fact of dissembling was not the whole of the offense against the -truth of the Gospel. Under the circumstances it was a public denial of -Christ, just as much as that of which Peter had once before, through -sudden fear, been guilty. We have all been too often guilty of the same -sin to permit us to sit in judgment; we can only note the fact and the -natural consequence, as a warning to ourselves. - -See how the action of Peter and the others was a virtual, although -unintentional, denial of Christ. There had just been a great controversy -over the question of circumcision. It was a question of justification -and salvation,—whether men were saved by faith alone in Christ, or by -outward forms. Clear testimony had been borne that salvation is by faith -alone: and now, while the controversy is still alive, while the “false -brethren” are still propagating their errors, these loyal brethren -suddenly discriminated against the Gentile believers, because they were -uncircumcised, in effect saying to them, Except ye be circumcised, ye -can not be saved. Their actions said, We also are in doubt about the -power of faith in Christ alone to save men; we really believe that -salvation depends on circumcision and the works of the law; faith in -Christ is well, but there’s something more to do; it is not in itself -sufficient. Such a denial of the truth of the Gospel Paul could not -endure, and he at once struck directly at the root of the matter. - -[Sidenote: “Sinners of the Gentiles,” and Sinners of the Jews.] - -Paul said to Peter, “We ... are Jews by nature, and not sinners of the -Gentiles.” Did he mean that they, being Jews, were, therefore, not -sinners?—By no means, for he immediately adds that they had believed on -Jesus Christ for justification. They were sinners of the Jews, and not -sinners of the Gentiles; but whatever things they had to boast of as -Jews, all had to be counted loss for the sake of Christ. Nothing availed -them anything except faith in Christ; and since this was so, it was -evident that the Gentile sinners could be saved directly by faith in -Christ, without going through the dead forms which had been of no -service to the Jews, and which were given largely as the result of their -unbelief. - -“This is a faithful saying, and worthy of all acceptation, that Christ -Jesus came into the world to save sinners.” 1 Tim. 1:15. “All have -sinned,” and stand alike guilty before God; but all, of whatever race or -class, can accept this saying, “This Man receiveth sinners, and eateth -with them.” A circumcised sinner is no better than an uncircumcised one; -a sinner who stands as a church-member, is no better than one who is -outside. The sinner who has gone through the form of baptism is not -better than the sinner who has never made any profession of religion. -Sin is sin, and sinners are sinners, whether in the church or out; but, -thank God, Christ is the propitiation for our sins, as well as for the -sins of the whole world. There is hope for the unfaithful professor of -religion, as well as for the sinner who has never named the name of -Christ. The same Gospel that is preached to the world, must be preached -to the church; for there is only one Gospel. It serves to convert -sinners in the world, as well as sinners who stand as church-members, -and at the same time it renews those who are really in Christ. - -[Sidenote: “Justified.”] - -“Knowing that a man is not justified by the works of the law,” “we have -believed in Jesus Christ, that we might be justified,” said the apostle. -The meaning of the word “justified” is “made righteous.” This is the -exact term that appears in other languages, which are not composed of -foreign terms. The Latin word for righteousness is _justitia_. To be -just is to be righteous. Then we add the termination _fy_, from the -Latin word, meaning “to make,” and we have the exact equivalent of the -simpler term, “make righteous.” In an accommodated sense we use the term -“justified” of a man who has not done wrong in a thing whereof he is -accused. But, strictly speaking, such an one needs no justification, -since he is already just; his righteous deed justified him. He was -justified in his deed. But since all have sinned, there are none just or -righteous before God; therefore they need to be justified, or made -righteous, which God does. Now the law of God is righteousness. See Rom. -7:12; 9:30, 31; Ps. 119:172. Therefore Paul did not disparage the law, -although he declared that no man could be made righteous by the law, -meaning, of course, the law written on stones or in a book. No; so -highly did he appreciate the law, that he believed in Christ for the -righteousness which the law demands but can not give. “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.” Rom. 8:3, 4. The law, -which declares all men to be sinners, could not justify them except by -declaring that sin is not sin; and that would not be justification, but -a self-contradiction in the law. - -[Sidenote: The Law Can Not Justify.] - -“By the works of the law shall no flesh be justified.” Shall we say, -Then we will do away with the law? That is what every confirmed criminal -thinks. Persistent law-breakers would gladly do away with the law which -declares them guilty and will not say that wrong is right. But the law -of God can not be abolished, for it is the statement of the will of God. -Rom. 2:18. In very fact it is the life and character of God. “The law is -holy, and the commandment holy, and just, and good.” Rom. 7:12. We read -the written law, and find in it our duty made plain. But we have not -done it; therefore we are guilty. “All have sinned, and come short of -the glory of God.” “There is none that doeth good, no, not one.” Rom. -3:23, 12. Moreover, there is not one who has strength to do the law, its -requirements are so great. Then it is very evident that no one can be -justified by the works of the law, and it is equally evident that the -fault is not in the law, but in the individual. Let the man get Christ -in the heart by faith, and then the righteousness of the law will be -there also, for Christ says, “I delight to do Thy will, O My God; yea, -Thy law is within My heart.” Ps. 40:8. He who would throw away the law -because it will not call evil good, would reject God because He “will by -no means clear the guilty.” Ex. 34:7. But God will remove the guilt, -will make the sinners righteous, that is, in harmony with the law, and -then the law which before condemned them will witness to their -righteousness. - -[Sidenote: “The Faith of Christ.”] - -Much is lost, in reading the Scriptures, by not noting exactly what they -say. Here we have literally, “the faith of Christ,” just as in Rev. -14:12 we have “the faith of Jesus.” He is the Author and Finisher of -faith. Heb. 12:2. God has “dealt to every man the measure of faith” -(Rom. 12:3), in giving Christ to every man. “Faith cometh by hearing, -and hearing by the Word of God” (Rom. 10:17), and Christ is the Word. -All things are of God. It is He who gives repentance and forgiveness of -sins. - -There is, therefore, no opportunity for any one to plead that his faith -is weak. He may not have accepted and made use of the gift, but there is -no such thing as “weak faith.” A man may be “weak in faith,” that is, -may be afraid to depend on faith, but faith itself is as strong as the -Word of God. There is no faith but the faith of Christ; everything else -professing to be faith is a spurious article. Christ alone is righteous; -He has overcome the world, and He alone has power to do it; in Him -dwelleth all the fulness of God, because the law—God Himself—was in His -heart; He alone has kept and can keep the law to perfection; therefore, -only by His faith,—living faith, that is, His life in us,—can we be made -righteous. - -But this is sufficient. He is a “tried Stone.” The faith which He gives -to us is His own tried and approved faith, and it will not fail us in -any contest. We are not exhorted to try to do as well as He did, or to -try to exercise as much faith as He had, but simply to take His faith, -and let it work by love, and purify the heart. It will do it; take it! - -[Sidenote: Believing Is Receiving.] - -“As many as received Him, to them gave He power to become the sons of -God, even to them that believe on His name.” John 1:12. That is, as many -as believed on His name received Him. To believe on His name is to -believe that He is the Son of God; to believe that He is the Son of God, -means to believe that He is come in the flesh, in human flesh, in our -flesh, for His name is “God with us;” so to believe on His name means -simply to believe that He dwells personally in every man,—in all flesh. -We do not make it so by believing it; it is so, whether we believe it or -not; we simply accept the fact, which all nature reveals to us. - -It follows, then, as a matter of course that, believing in Christ, we -are justified by the faith of Christ, since we have Him personally -dwelling in us, exercising His own faith. All power in heaven and earth -is in His hands, and, recognizing this, we simply allow Him to exercise -His own power in His own way. God does “exceedingly abundantly,” by “the -power that worketh in us.” - -[Sidenote: Christ Not the Minister of Sin.] - -Jesus Christ is “the Holy and Righteous One.” Acts 3:14, R. V. “He was -manifested to take away our sins; and in Him is no sin.” 1 John 3:5. He -not only “did no sin” (1 Peter 2:22), but He “knew no sin” (2 Cor. -5:21). Therefore, it is impossible that any sin can come from Him. He -does not impart sin. In the stream of life that flows from the heart of -Christ, through His wounded side, there is no trace of impurity. It is -“a pure river of water of life, clear as crystal.” He is not the -minister of sin, that is, He does not minister sin to anybody. If in any -one who has sought—and not only sought, but found—righteousness through -Christ, there is afterwards found sin, it is because the person has -dammed up the stream, allowing the water to become stagnant. The Word -has not been given free course, so that it could be glorified; and where -there is no activity, there is death. No one is to blame for this but -the person himself. Let no professed Christian take counsel of his own -imperfections, and say that it is impossible for a Christian to live a -sinless life. It is impossible for a true Christian, one who has full -faith, to live any other kind of life. “How shall we, that are dead to -sin, live any longer therein?” Rom. 6:2. “Whosoever is born of God doth -not commit sin; for His seed remaineth in him; and he can not sin, -because he is born of God.” 1 John 3:9. Therefore “abide in Him.” - -[Sidenote: What Was Destroyed?] - -“If I build up again those things which I destroyed, I prove myself a -transgressor.” We ask again, What was destroyed, the building up of -which will prove us to be transgressors? Remembering that the apostle is -talking of those who have believed in Jesus Christ, that they might be -justified by the faith of Christ, we find the answer to the question in -Rom. 6:6: “Knowing this, that our old man is crucified with Him, that -the body of sin might be destroyed, that henceforth we should not serve -sin.” Also Col. 2:10, 11: “Ye are complete in Him, which is the head of -all principality and power; in whom also ye are circumcised with the -circumcision made without hands, in putting off the body of the sins of -the flesh by the circumcision of Christ.” That which is destroyed is the -body of sin, and it is destroyed only by this personal presence of the -life of Christ. It is destroyed in order that we may be freed from its -power, and may no longer need to serve it. It is destroyed for -everybody, for Christ in His own flesh has abolished “the enmity,” the -carnal mind; not His own, for He had none, but ours. Our sins, our -weaknesses, were upon Him. For every soul the victory has been gained, -and the enemy has been disarmed. We have only to accept the victory -which Christ has won. The victory over all sin is already a reality; our -faith in it makes it real to us. The loss of faith puts us outside the -reality, and the old body of sin looms up again. That which is destroyed -by faith is built up again by unbelief. Remember that this destruction -of the body of sin, although performed by Christ for all, is, -nevertheless, a present, personal matter with each individual. - -[Sidenote: “Dead to the Law.”] - -Many seem to fancy that “dead to the law” means the same as that the law -is dead. Not by any means. The law must be in full force, else no one -could be dead by means of it. How does a man become dead to the law?—By -receiving its full penalty, which is death. He is dead, but the law -which put him to death is still as ready as ever to put to death another -criminal. Suppose, now, that the man who was executed for gross crimes -should, by some miraculous power, come to life again, would he not still -be dead to the law?—Certainly; nothing that he had done could be -mentioned to him by the law; but if he should again commit crimes, the -law would again execute him, but as another man. We say now that I, -through the law, am dead to the law, that I might live unto God. By the -body of Christ I am raised from the death which I have suffered by the -law because of my sin, and now I walk “in newness of life,” a life unto -God. Like Saul of old, I am by the Spirit of God “turned into another -man.” 1 Sam. 10:6. This is the Christian’s experience. That this is the -case is shown by what follows. - -[Sidenote: Crucified with Christ.] - -“I am crucified with Christ; nevertheless I live; yet not I, but Christ -liveth in me.” Christ was crucified; He was “delivered for our offenses, -and raised again for our justification.” Rom. 4:25. But unless we are -crucified with Him, His death and resurrection profit us nothing. If the -cross of Christ is separated from us, and outside of us, even though it -be but by so much as a moment of time and an hair’s breadth of space, it -is to us all the same as if He were not crucified. No one was ever saved -simply by looking forward to a cross to be erected and a Christ to be -crucified at some indefinite time in the future, and no one can now be -saved simply by believing that at a certain time in the past Christ was -crucified. No; if men would see Christ crucified, they must look neither -forward nor backward, but upward; for the arms of the cross that was -erected on Calvary reach from Paradise lost to Paradise restored, and -embrace the whole world of sin. The crucifixion of Christ is not a thing -of but a single day. He is “the Lamb that hath been slain from the -foundation of the world” (Rev. 13:8, R. V.); and the pangs of Calvary -will not be ended as long as a single sin or sinner exists in the -universe. Even now Christ bears the sins of the whole world, for “in Him -all things consist;” and when at the last He is obliged to cut off the -irreclaimably wicked in the lake of fire, the anguish which they suffer -will be only that which the Christ whom they have rejected suffered on -the cross. - -[Sidenote: Where the Cross Is.] - -Christ bore our sins in His own body on the tree. 1 Peter 2:24. He was -“made a curse for us,” in that He hung on the tree. Gal. 3:13. On the -cross He bore not only the weakness and sin of humanity, but also the -weakness of the earth. Thorns are the sign of the curse, the weakened, -imperfect condition of the earth (Gen. 3:17, 18; 4:11, 12); and on the -cross Christ bore the crown of thorns. Therefore, all the curse, every -trace of it, is borne by Christ,—by Christ crucified. Wherever, -therefore, we see any curse, or wherever there is any curse, whether we -see it or not, there is the cross of Christ. This can be seen again from -the following: The curse is death, and death kills; the curse is in -everything, yet everywhere we see life. Here is the miracle of the -cross. Christ suffered the curse of death, and yet lived. He is the only -one that could do it. Therefore, the fact that we see life everywhere, -also in ourselves, in spite of the curse which is everywhere, is -positive proof that the cross of the Crucified One is there bearing it. -So it is that not only every blade of grass, every leaf of the forest, -and every piece of bread that we eat has the stamp of the cross of -Christ on it, but, above all, we have the same. Wherever there is a -fallen, sin-scarred, miserable human being, there is also the Christ of -God crucified for him and in him. Christ on the cross bears all things, -and the sins of that man are on Him. Because of unbelief and ignorance -the man feels all the weight of the heavy burden, but the load is on -Christ, nevertheless. It is easy for Christ, but heavy for the man; if -the man will believe, he may be relieved of the load. In short, Christ -bears the sins of all the world on the cross. Therefore, wherever sin is -found, there we may be sure is the cross of Christ. - -[Sidenote: Where Sin Is.] - -Sin is a personal matter. A man is guilty only of his own sins, and not -of those which another has committed. Now I can not sin where I am not, -but only where I am. Sin is in the heart of man; “for from within, out -of the heart of men, proceed evil thoughts, adulteries, fornications, -murders, thefts, covetousness, wickedness, deceit, lasciviousness, an -evil eye, blasphemy, pride, foolishness; all these evil things come from -within.” Mark 7:21-23. “The heart is deceitful above all things, and -desperately wicked.” Jer. 17:9. Sin is in every fiber of our being by -nature. We are born in sin, and our life is sin, so that sin can not be -taken from us without taking our life. What I need is freedom from my -own personal sin,—that sin which not only has been committed by me -personally, but which dwells in the heart,—the sin which constitutes the -whole of my life. - -[Sidenote: Bound by Sin.] - -“His own iniquities shall take the wicked himself, and he shall be -holden with the cords of his sins.” Prov. 5:22. “For though thou wash -thee with niter, and take thee much soap, yet thine iniquity is marked -before Me, saith the Lord.” Jer. 2:22. My sin is committed by myself, in -myself, and I can not separate it from me. Cast it on the Lord? Ah, yes, -that is right, but how? Can I gather it up in my hands, and cast it from -me, so that it will light upon Him?—I can not. If I could separate it -but a hair’s breadth from me, then I should be safe, no matter what -became of it, since it would not be found in me. In that case I could -dispense with Christ; for if sin were not found on me, it would make no -matter to me where it was found. If I could gather up my sins so as to -lay them upon Christ crucified apart from me, then I would not need to -put them on Him. They would then be away from me, and that would clear -me. But no works of any kind that I can do can save me; therefore, all -my efforts to separate myself from my sins are unavailing. - -[Sidenote: Christ Bears the Sin in Us.] - -It is evident from what has been said that whoever bears my sins must -come where I am, yea, must come into me. And this is just what Christ -does. Christ is the Word, and to all sinners, who would excuse -themselves by saying that they can not know what God requires of them, -He says, “The Word is very nigh unto thee, in thy mouth, and in thy -heart, that thou mayest do it.” Deut. 30:11-14. Therefore, He says, “If -thou shalt confess with thy mouth the Lord Jesus, and shalt believe in -thine heart that God hath raised Him from the dead, thou shalt be -saved.” Rom. 10:9. What shall we confess about the Lord Jesus?—Why, -confess the truth, that He is nigh thee, even in thy mouth and in thy -heart, and believe that He is there risen from the dead. “Now that He -ascended, what is it but that He also descended first into the lower -parts of the earth?” Eph. 4:9. The risen Saviour is the crucified -Saviour. As Christ risen is in the heart of the sinner, therefore, -Christ crucified is there. If it were not so, there would be no hope for -any. A man may believe that Jesus was crucified eighteen hundred years -ago, and may die in his sins; but he who believes that Christ is -crucified and risen in him, has salvation. - -All that any man in the world has to do in order to be saved, is to -believe the truth, that is, to recognize and acknowledge facts, to see -things just as they actually are, and to confess them. Whoever believes -that Christ is crucified in him, which is the fact in the case of every -man, and confesses that the crucified Christ is also risen, and that He -dwells in him by and with the power of the resurrection, is saved from -sin, and will be saved as long as he holds fast his confession. This is -the only true confession of faith. - -What a glorious thought that, wherever sin is, there is Christ, the -Saviour from sin! He bears sin, all sin, the sin of the world. Sin is in -all flesh, and so Christ is come in the flesh. Christ is crucified in -every man that lives on earth. This is the word of truth, the Gospel of -salvation, which is to be proclaimed to all, and which will save all who -accept it. - -[Sidenote: Living by Faith.] - -In the tenth chapter of Romans, as already noted, we learn that Christ -is in every man, “a very present help in trouble.” He is in the sinner, -in order that the sinner may have every incentive and facility for -turning from sin to righteousness. He is “the way, the truth, and the -life.” John 14:6. There is no other life than His. He is the life. But, -although He is in every man, not every man has His righteousness -manifested in his life; for some “hold down the truth in -unrighteousness.” Rom. 1:18, R. V. Now Paul’s inspired prayer was that -we might be strengthened with might by the Spirit of God in the inner -man, “that Christ may dwell in your hearts by faith;” “that ye might be -filled with all the fulness of God.” Eph. 3:16-19. The difference, then, -between the sinner and the Christian is this: that, whereas Christ -crucified and risen is in every man, in the sinner He is there -unrecognized and ignored, while in the Christian He dwells there by -faith. - -Christ is crucified in the sinner, for wherever there is sin and the -curse, there is Christ bearing it. All that is needed now is for the -sinner to be crucified with Christ, to let Christ’s death be his own -death, in order that the life of Jesus may be manifested in his mortal -flesh. Faith in the eternal power and Divinity of God, that are seen in -all the things that He has made, will enable any one to grasp this -mystery. The seed is not quickened “except it die.” 1 Cor. 15:36. -“Except a corn of wheat fall into the ground and die, it abideth alone; -but if it die, it bringeth forth much fruit.” John 12:24. So the one who -is crucified with Christ, begins at once to live, but it is as another -man. “I live; yet not I, but Christ liveth in me.” - -[Sidenote: The Life of the World.] - -“But Christ was actually crucified eighteen hundred years, and more, -ago, was He not?”—Certainly. “Then how can it be that my personal sins -were upon Him? or how can it be that I am now crucified with Him?”—Well, -it may be that we can not understand the fact, but that makes no -difference with the fact. But when we remember that Christ is the life, -even “that eternal life, which was with the Father, and was manifested -unto us” (1 John 1:2), we may understand something of it. “In Him was -life; and the life was the light of men,”—“the true light, which -lighteth every man that cometh into the world.” John 1:4, 9. - -Christ is larger than the Man Jesus of Nazareth, whom the eyes of all -men could see. Flesh and blood,—that which the eyes can see,—can not -reveal “the Christ, the Son of the living God.” Matt. 16:16, 17. “Eye -hath not seen, nor ear heard, neither have entered into the heart of -man, the things which God hath prepared for them that love Him. But God -hath revealed them unto us by His Spirit.” 1 Cor. 2:9, 10. So no man, no -matter how well acquainted he was with the Carpenter of Nazareth, could -call Him Lord but by the Holy Ghost. 1 Cor. 12:3. By the Spirit, His own -personal presence, He can dwell in every man on earth, and fill the -heavens as well, a thing which Jesus, in the flesh could not do. -Therefore, it was expedient for Him to go away, and send the Comforter. -“He is before all things, and in Him all things consist.” Col. 1:16, 17, -R. V. Jesus of Nazareth was the manifestation of Christ in the flesh; -but the flesh was not Christ, for “the flesh profiteth nothing.” It is -the Word which was in the beginning, and whose power upholds all things, -that is the Christ of God. The sacrifice of Christ, so far as this world -is concerned, dates from the foundation of the world. While Christ was -going about doing good in Judea and Galilee, He was in the bosom of the -Father making reconciliation for the sins of the world. - -The scene on Calvary was the manifestation of what has taken place as -long as sin has existed, and will take place until every man is saved -who is willing to be saved: Christ bearing the sins of the world. He -bears them now. One act of death and resurrection was sufficient for all -time, for it is eternal life that we are considering; therefore, it is -not necessary for the sacrifice to be repeated. That life pervades and -upholds all things, so that whoever accepts it by faith has all the -benefit of the entire sacrifice of Christ. By Himself He “made -purification of sins.” Whoever rejects the life, or is unwilling to -acknowledge that the life which he has is Christ’s life, loses, of -course, the benefit of the sacrifice. - -[Sidenote: The Faith of the Son of God.] - -Christ lived by the Father. John 6:57. His faith in the word that God -gave Him was such that He repeatedly and positively maintained that when -He died He should rise again the third day. In this faith He died, -saying, “Father, into Thy hands I commend My Spirit.” Luke 23:46. That -faith which gave Him the victory over death (Heb. 5:7), because it gave -Him the complete victory over sin, is the faith which He exercises in -us, when He dwells in us by faith; for He is “the same yesterday, and -to-day, and forever.” It is not we that live, but Christ that lives in -us, and uses His own faith to deliver us from the power of Satan. “What -have we to do?”—Let Him live in us in His own way. “Let this mind be in -you, which was also in Christ Jesus.” How can we let Him?—Simply by -acknowledging Him; by confessing Him. We can not understand, so as to -explain the mystery of Christ in us the hope of glory, but everything in -nature that serves to sustain our life teaches us the fact. The sunlight -that shines upon us, the air that we breathe, the food that we eat, and -the water that we drink, are all means of conveying life to us. The life -that they convey to us is none other than the life of Christ, for He is -the life, and thus we have constantly before us and in us evidence of -the fact that Christ can live in us. If we allow the Word to have free -course in us, it will be glorified in us, and will glorify us. - -[Sidenote: The Gift for Me.] - -“Who loved me, and gave Himself for me.” How personal this is. I am the -one whom He loved. Each soul in the world can say, “He loved me, and -gave Himself for me.” Leave Paul out of the question in reading this. -Paul is dead, but the words that he wrote are yet alive. It was true of -Paul, but no more so than of every other man. They are the words which -the Spirit puts in our mouths, if we will but receive them. The whole -gift of Christ is for each individual me. Christ is not divided, but -every soul gets the whole of Him, just the same as if there were not -another person in the world. Each one gets all the light that shines. -The fact that there are millions of people for the sun to shine upon, -does not make its light any the less for me; I get the full benefit of -it, and could not get more if I were the only person in the world. It -shines for me. So Christ gave Himself for me, the same as if I were the -only sinner in the world; and the same is true of every other sinner. -When you sow a grain of wheat, you get many more grains of the same -kind, each one having the same life, and just as much of it, as the -original seed had. So it is with Christ, the true Seed. In dying for us, -that we may also become the true seed, He gives to every one of us the -whole of His life. “Thanks be unto God for His unspeakable gift.” - -[Sidenote: Christ Not Dead in Vain.] - -“I do not frustrate the grace of God; for if righteousness come by the -law, then Christ is dead in vain.” This is the summing up of the case. -It is the substance of what has preceded. If righteousness came by the -law, then there would have been no use for the death of Christ. The law -itself can do nothing except point out men’s duty; therefore, to speak -of righteousness coming by the law, means by our works, by our -individual effort. So the text is equivalent to the statement that if we -could save ourselves, Christ died for nothing; for salvation is the one -thing to be gained. Well, we can not save ourselves; and Christ is not -dead in vain; therefore there is salvation in Him. He is able to save -all that come unto God by Him. Some must be saved, else He has died in -vain; but He has not died in vain; therefore, the promise is sure: “He -shall see His seed, He shall prolong His days, and the pleasure of the -Lord shall prosper in His hand, He shall see of the travail of His soul, -and shall be satisfied.” Isa. 53:10, 11. “Whosoever will,” may be of the -number. Since He died not in vain, see to it “that ye receive not the -grace of God in vain.” - - - - - CHAPTER III. - Redeemed from the Curse, to the Blessing of Abraham. - - -The two chapters of Galatians that we have already studied give us -sufficient idea of the entire book, so that we can practically take -leave of the Galatian brethren, and consider it as addressed solely to -us. The circumstances that called forth the writing of the epistle were -that the Galatians, having accepted the Gospel, were led astray by false -teachers, who presented to them “another gospel,” that is, a counterfeit -gospel, since there is but one for all time and for all men. The way it -was presented to them was, “Except ye be circumcised after the manner of -Moses, ye can not be saved.” Outward circumcision was given as a sign of -righteousness which the individual already possessed by faith. Rom. -4:11. It was a sign that the law was written in the heart by the Spirit, -and it was, therefore, only a mockery and a sham when the law was -transgressed. Rom. 2:25-29. But for one to be circumcised in order to be -saved, was to put his trust in works of his own and not in Christ. Now, -although there is in these days no question as to whether or not a man -should submit to the specific rite of circumcision in order to be saved, -the question of salvation itself, whether by human works or by Christ -alone, is as live a one as ever. - -Instead of attacking their error, and combating it with hard argument, -the apostle begins with experience, the relation of which illustrates -the case in hand. In this narrative he has occasion to show that -salvation is wholly by faith, for all men alike, and not in any degree -by works. As Christ tasted death for every man, so every man who is -saved must have Christ’s personal experience of death and resurrection -and life. Christ in the flesh does what the law could not do. Gal. 2:21; -Rom. 8:3, 4. But that very fact witnesses to the righteousness of the -law. If the law were at fault, Christ would not fulfil its demands. He -shows its righteousness by fulfilling, or doing, what it demands, not -simply for us, but in us. The grace of God in Christ attests the majesty -and holiness of the law. We do not frustrate the grace of God; if -righteousness could come by the law, then would Christ be dead in vain. -But to claim that the law could be abolished, or could relax its claims, -and thus be of no account, is also to say that Christ is dead in vain. -Let it be repeated, righteousness can not possibly come by the law, but -only by the faith of Christ; but the fact that the righteousness of the -law could be attained in no other way by us than by the crucifixion and -resurrection and life of Christ in us, shows the infinite greatness and -holiness of the law. - -“O foolish Galatians, who did bewitch you, before whose eyes Jesus -Christ was openly set forth crucified? This only would I learn from you, -Received ye the Spirit by the works of the law, or by the hearing of -faith? Are ye so foolish? having begun in the Spirit, are ye now -perfected in the flesh? Did ye suffer so many things in vain? if it be -indeed in vain. He therefore that supplieth to you the Spirit, and -worketh miracles among you, doeth he it by the works of the law, or by -the hearing of faith? Even as Abraham believed God, and it was reckoned -unto him for righteousness. Know therefore that they which be of faith, -the same are sons of Abraham. And the Scripture, foreseeing that God -would justify the Gentiles by faith, preached the Gospel beforehand unto -Abraham, saying, In thee shall all the nations be blessed. So then they -which be of faith are blessed with the faithful Abraham. For as many as -are of the works of the law are under a curse; for it is written, Cursed -is every one which continueth not in all things that are written in the -book of the law, to do them. Now that no man is justified by the law in -the sight of God, is evident; for, The righteous shall live by faith; -and the law is not of faith; but, He that doeth them shall live in them. -Christ redeemed us from the curse of the law, having become a curse for -us; for it is written, Cursed is every one that hangeth on a tree; that -upon the Gentiles might come the blessing of Abraham in Christ Jesus; -that we might receive the promise of the Spirit through faith. - -“Brethren, I speak after the manner of men, Though it be but a man’s -covenant, yet when it hath been confirmed, no one maketh it void, or -addeth thereto. Now to Abraham were the promises spoken, and to his -seed. He saith not, And to seeds, as of many; but as of one, And to thy -seed, which is Christ. Now this I say: A covenant confirmed beforehand -by God, the law, which came four hundred and thirty years after, doth -not disannul, so as to make the promise of none effect. For if the -inheritance is of the law, it is no more of promise; but God hath -granted it to Abraham by promise. What then is the law? It was added -because of transgressions, till the seed should come to whom the promise -hath been made; and it was ordained through angels by the hand of a -mediator. Now a mediator is not a mediator of one; but God is one. Is -the law then against the promises of God? God forbid; for if there had -been a law given which could make alive, verily righteousness would have -been of the law. Howbeit the Scripture hath shut up all things under -sin, that the promise by faith in Jesus Christ might be given to them -that believe. - -“But before faith came, we were kept in ward under the law, shut up unto -the faith which should afterwards be revealed. So that the law hath been -our tutor to bring us unto Christ, that we might be justified by faith. -But now that faith is come, we are no longer under a tutor. For ye are -all sons of God, through faith, in Christ Jesus. For as many of you as -were baptized into Christ did put on Christ. There can be neither Jew -nor Greek, there can be neither bond nor free, there can be no male and -female; for ye all are one man in Christ Jesus. And if ye are Christ’s, -then are ye Abraham’s seed, heirs according to promise.” Galatians 3, R. -V. - -[Sidenote: The Sin of Witchcraft.] - -The apostle asks those who are departing from God and His truth, “Who -hath bewitched you?” “Behold, to obey is better than sacrifice, and to -hearken than the fat of rams. For rebellion is as the sin of witchcraft, -and stubbornness is as iniquity and idolatry.” 1 Sam. 15:22, 23. If you -look up this text in the Bible, you will see that in both instances the -words “is as” are added. The literal Hebrew is, “Rebellion is the sin of -witchcraft, and stubbornness is iniquity and idolatry.” And how -so?—Plainly enough, for stubbornness and rebellion are rejection of God; -and he who rejects God, puts himself under the control of evil spirits. -All idolatry is devil-worship. “The things which the Gentiles sacrifice, -they sacrifice to devils.” 1 Cor. 10:20. There is no middle ground. -Christ says, “He that is not with Me is against Me.” Matt. 12:30. That -is, disobedience, rejection of the Lord, is the spirit of antichrist. -The Galatian brethren were, as we have already seen, departing from God, -and consequently they were inevitably, although perhaps unconsciously, -relapsing into idolatry. - -[Sidenote: The Safeguard against Spiritualism.] - -Spiritualism is only another name for ancient witchcraft and -soothsaying. It is a fraud, but not the kind of fraud that most people -think it is. There is reality in it. It is a fraud in that while it -professes to receive communications from the spirits of the dead, it has -communication only with the spirits of devils, since “the dead know not -anything.” To be a Spiritualist medium is to give one’s self to the -control of demons. Now there is only one protection against this, and -that is to hold fast to the Word of God. He who lightly regards God’s -Word, severs himself from association with God, and puts himself within -Satan’s influence. Even though a man denounce Spiritualism in the -strongest terms, if he does not hold to God’s Word, he will sooner or -later be carried away by the strong delusion. Only by keeping the Word -of Christ’s patience can men be kept from the temptation that is coming -on all the world. Rev. 3:10. “The spirit that now worketh in the -children of disobedience” (Eph. 2:2), is the spirit of Satan, the spirit -of antichrist; and the Gospel of Christ, which reveals the righteousness -of God (Rom. 1:16, 17), is the only possible salvation from it. - -[Sidenote: Christ Crucified before Us.] - -“Who did bewitch you, before whose eyes Jesus Christ was openly set -forth crucified?” Jesus was set forth before the Galatians, when Paul -preached to them, as openly crucified before their eyes. So vivid was -the presentation, that they could actually see Christ crucified. It was -not skilful word-painting on the part of Paul, nor imagination on the -part of the Galatians, for then it would have been only deception. No; -it was an actual fact; Christ was there, crucified, before their eyes, -and Paul by the Spirit enabled them to see Him. We know that it was not -Paul’s skill in making beautiful word pictures that enabled them to -fancy that they saw the crucifixion, for elsewhere Paul says that he -determined to know nothing but Jesus Christ and Him crucified, and that -he purposely and carefully refrained from using the wisdom of words, for -fear that he should make the cross of Christ without effect. 1 Cor. -1:17, 18; 2:1-4. The experience of the Galatians in this matter was not -peculiar to them. The cross of Christ is a present thing. The -expression, “Come to the cross,” is not an empty form of words, but an -invitation that can be literally complied with. Christ is crucified -before us, and each blade of grass, each leaf in the forest, reveals the -fact. Yea, we have the testimony in our own bodies, in that, although -sinful and corruptible, we yet live. Not until one has seen Christ -crucified before his eyes, and can see the cross of Christ at every -turn, does one know the reality of the Gospel. Let those scoff who will; -the fact that a blind man can not see the sun, and denies that it -shines, will not deter one who sees it from talking of its glory. Many -there are who can testify that it is something more than a figure of -speech, when the apostle says that Christ was crucified before the eyes -of the Galatians. They have had the experience. God grant that this -study of Galatians, before it is finished, may be the means of opening -the eyes of many more, so that they may see Christ crucified before -their eyes, and know Him crucified in them and for them. - -[Sidenote: A Good Beginning.] - -The question, “Received ye the Spirit by the works of the law, or by the -hearing of faith?” admits of but one answer. It was by the hearing of -faith. The Spirit is given to those who believe. John 7:39; Eph. 1:13. -The question also shows that the Galatians had received the Holy Spirit. -There is no other way of beginning the Christian life. “No man can say -that Jesus is the Lord, but by the Holy Ghost.” 1 Cor. 12:3. In the -beginning the Spirit of God moved upon the face of the waters, begetting -life and activity in the creation; for without the Spirit there is no -motion—no life. “Not by might, nor by power, but by My Spirit, saith the -Lord of hosts.” Zech. 4:6. The Spirit of God alone can carry out the -perfect will of God, and no works that a man can do can bring Him into -the soul, any more than a dead man can manufacture the breath by which -he can be made to live and move. Those to whom Paul addressed this -Epistle had seen Christ crucified before their eyes, and had accepted -Him through the Spirit. Have you also seen and accepted Him? - -[Sidenote: Hold Fast the Beginning.] - -“Are ye so foolish? having begun in the Spirit, are ye now perfected in -the flesh?” Foolish is but a feeble term for it. The man who has not -power to begin a work, has strength to finish it! He who has not -strength to put one foot before the other, or even to stand alone, has -strength enough in himself to win a race! Impossible. Who has power to -beget himself? No one; we come into this world without having begotten -ourselves; we are born without strength; and, therefore, all the -strength that ever manifests itself in us, comes from another than -ourselves. It is all given to us. The new-born babe is the -representative of man. “A man is born into the world.” All the strength -that any man has of himself is found in the infant as it utters its -first cry with its first breath. And even that feeble strength is not of -itself. Even so in things spiritual. “Of His own will begat He us with -the Word of truth.” James 1:18. We can no more live righteous lives by -our own strength than we could beget ourselves. The work that is begun -by the Spirit, must be carried to completion by the Spirit. “We are made -partakers of Christ, if we hold the beginning of our confidence -steadfast unto the end.” Heb. 3:14. “He which hath begun a good work in -you will perform it until the day of Jesus Christ.” Phil. 1:6. And He -alone can do it. - -[Sidenote: Experience in the Gospel.] - -“Have ye suffered so many things in vain? if it be yet in vain. He -therefore that ministereth to you the Spirit, and worketh miracles among -you, doeth he it by the works of the law, or by the hearing of faith?” -These questions show that the experience of the Galatian brethren had -been as deep and as real as would be expected from those before whose -eyes Christ was openly crucified. The Spirit had been given to them, -miracles had been wrought among them, and even by them, for the gifts of -the Spirit accompany the gift of the Spirit; and as the result of this -living Gospel among them, they had suffered persecution; for “all that -will live godly in Christ Jesus shall suffer persecution.” 2 Tim. 3:12. -This makes the case the more serious. Having shared the sufferings of -Christ, they were now departing from Him; and this departure from -Christ, through whom alone righteousness can come, was marked by -disobedience to the law of truth. They were insensibly but inevitably -transgressing the law to which they were looking for salvation. - -[Sidenote: Abraham Believed God.] - -The questions asked in verses 3, 4, and 5 suggest their own answer. The -Spirit was ministered, and miracles were wrought, not by works of law, -but by “the hearing of faith,” that is, by the obedience of faith, for -faith comes by hearing the Word of God. Rom. 10:17. Thus Paul’s labor, -and the first experience of the Galatians, were exactly in line with the -experience of Abraham, whose faith was accounted for righteousness. Let -it be remembered that the “false brethren” who preached “another -gospel,” even the false gospel of righteousness by works, were Jews, and -claimed Abraham for their father. It would be their boast that they were -children of Abraham, and they would appeal to their circumcision as -proof of the fact. But the very thing upon which they relied as proving -them to be children of Abraham, was proof that they were not; for -“Abraham believed God, and it was accounted to him for righteousness.” -Abraham had the righteousness of faith before he was circumcised. Rom. -4:11. “Know ye therefore that they which are of faith, the same are the -children of Abraham.” Abraham was not justified by works (Rom. 4:2, 3), -but his faith “wrought righteousness.” - -The same trouble still exists. People take the sign for the substance, -the end for the means. They see that righteousness reveals itself in -good works; therefore, they assume that the good works bring the -righteousness. Righteousness gained by trusting, good works wrought -without working, seem to them impractical and fanciful. They call -themselves “practical” men, and believe that the only way to have a -thing done is to do it. But the truth is that all such men are highly -impractical. A man absolutely “without strength” can not do anything, -not even so much as to raise himself up to take the medicine that is -offered him; and any counsel for him to try to do it would be -impractical. Only in the Lord is there righteousness and strength. Isa. -45:24. “Commit thy way unto the Lord; trust also in Him; and He shall -bring it to pass. And He shall bring forth thy righteousness as the -light.” Ps. 37:5, 6. Abraham is the father of all who believe for -righteousness, and of those only. The only practical thing is to trust, -even as he did. - -[Sidenote: The Gospel to the Gentiles.] - -“The Scripture, foreseeing that God would justify the Gentiles by faith, -preached the Gospel beforehand unto Abraham.” This verse will bear much -reading. An understanding of it will guard one against many errors. And -it is not difficult to understand; simply hold to what it says, and you -have it. - -(_a_) For one thing, the verse shows us that the Gospel was preached at -least as early as the days of Abraham. - -(_b_) It was God Himself who preached it; therefore, it was the true and -only Gospel. - -(_c_) It was the same Gospel that Paul preached; so that we have no -other Gospel than that which Abraham had. - -(_d_) The Gospel differs in no particular now from what it was in -Abraham’s day; for his day was the day of Christ. John 8:56. - -God requires just the same things now that He required then, and nothing -more. - -Moreover, the Gospel was then preached to the Gentiles, for Abraham was -a Gentile, or, in other words, a heathen. He was brought up as a -heathen, for “Terah, the father of Abraham,” “served other gods” (Joshua -24:2), and was a heathen till the Gospel was preached to him. So the -preaching of the Gospel to the Gentiles was no new thing in the days of -Peter and Paul. The Jewish nation was taken out from among the heathen, -and it is only by the preaching of the Gospel to the heathen that Israel -is built up and saved. See Acts 15:14-18; Rom. 11:25, 26. The very -existence of the people Israel always was and still is a standing proof -that God’s purpose is to save a people from among the Gentiles. It is in -fulfilment of this purpose that Israel exists. - -Thus we see that the apostle takes the Galatians, and us, back to the -fountain-head,—to the place where God Himself preaches the Gospel to us -Gentiles. No Gentile can hope to be saved in any other way or by any -other gospel than that by which Abraham was saved. - -[Sidenote: Blessed with Abraham.] - -“So then they which be of faith are blessed with faithful Abraham.” Mark -the close connection between this and the preceding verse. The Gospel -was preached to Abraham in the words, “In thee shall all nations be -blessed.” (It should be remembered, in passing, that the words -“heathen,” or “Gentiles,” as in the Revised Version, and “nations,” in -verse 8, come from the very same Greek word.) This blessing is the -blessing of righteousness through Christ, as we learn from Acts 3:25, -26: “Ye are the children of the prophets, and of the covenant which God -made with our fathers, saying unto Abraham, And in thy seed shall all -the kindreds of the earth be blessed. Unto you first God, having raised -up His Son Jesus, sent Him to bless you, in turning away every one of -you from his iniquities.” Because God preached the Gospel to Abraham, -saying, “In thee shall all the nations of the earth be blessed,” those -who believe are blessed with the faithful Abraham. There is no blessing -for any man except the blessing which Abraham received, and the Gospel -preached to him is the only Gospel there is for any people under heaven; -for besides the name of Jesus, in whom Abraham believed, “there is none -other name under heaven given among men whereby we must be saved.” In -Him “we have redemption through His blood, even the forgiveness of -sins.” Col. 1:14. The forgiveness of sins carries with it all blessings. - -[Sidenote: A Contrast: Under the Curse.] - -Note the sharp contrast in verses 9 and 10. “They which be of faith are -blessed,” but “as many as are of the works of the law are under the -curse.” Faith brings the blessing; works bring the curse, or, rather, -leave one under the curse. The curse is on all, for “he that believeth -not is condemned already, because he hath not believed in the name of -the only-begotten Son of God.” John 3:18. Faith removes the curse. - -Who are under the curse?—“As many as are of the works of the law.” Note -that it does not say that those who do the law are under the curse, for -that would be a contradiction of Rev. 22:14: “Blessed are they that do -His commandments, that they may have right to the tree of life, and may -enter in through the gates into the city.” “Blessed are the undefiled in -the way, who walk in the law of the Lord.” Ps. 119:1. - -So, then, they that are of faith are keepers of the law; for they that -are of faith are blessed, and those who do the commandments are blessed. -By faith they do the commandments. The Gospel is contrary to human -nature, and so it is that we become doers of the law, not by doing, but -by believing. If we worked for righteousness, we should be exercising -only our own sinful human nature, and so would get no nearer to -righteousness, but farther from it; but by believing the “exceeding -great and precious promises,” we become partakers of the Divine nature -(2 Peter 1:4), and then all our works are wrought in God. “The Gentiles, -which followed not after righteousness, have attained to righteousness, -even the righteousness which is of faith. But Israel, which followed -after the law of righteousness, hath not attained to the law of -righteousness. Wherefore?—Because they sought it not by faith, but as it -were by the works of the law. For they stumbled at that stumbling-stone; -as it is written, Behold, I lay in Sion a Stumbling-stone and Rock of -offense; and whosoever believeth on Him shall not be ashamed.” Rom. -9:30-33. - -[Sidenote: What the Curse Is.] - -No one can read Gal. 3:10 carefully and thoughtfully without seeing that -the curse is transgression of the law. Disobedience to God’s law is -itself the curse; for “by one man sin entered into the world, and death -by sin.” Rom. 5:12. Sin has death wrapped up in it. Without sin death -would be impossible, for “the sting of death is sin.” 1 Cor. 15:56. “As -many as are of the works of the law are under the curse.” Why? Is it -because the law is a curse?—Not by any means. “The law is holy, and the -commandment holy, and just, and good.” Rom. 7:12. Why, then, are as many -as are of the works of the law under the curse?—Because 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.” Mark it well: They are not cursed -because they do the law, but because they do not do it. So, then, we see -that being of the works of the law does not mean that one is doing the -law. No; “the carnal mind is enmity against God; for it is not subject -to the law of God, neither indeed can be.” Rom. 8:7. All are under the -curse, and he who thinks to get out by his own works, remains there. The -curse consists in not continuing in all things that are written in the -law; therefore, the blessing means perfect conformity to the law. This -is as plain as language can make it. - -[Sidenote: Blessing and Cursing.] - -“Behold, I set before you this day a blessing and a curse; a blessing, -if ye obey the commandments of the Lord your God, which I command you -this day; and a curse, if ye will not obey the commandments of the Lord -your God.” Deut. 11:26-28. This is the living word of God, addressed to -each one of us personally. “The law worketh wrath” (Rom. 4:15), but the -wrath of God comes only on the children of disobedience (Eph. 5:6). If -we truly believe, we are not condemned, but only because faith brings us -into harmony with the law—the life of God. “Whoso looketh into the -perfect law of liberty, and continueth therein, he being not a forgetful -hearer, but a doer of the work, this man shall be blessed in his deed.” -James 1:25. - -[Sidenote: Good Works.] - -The Bible does not disparage good works. On the contrary, it exalts -them. “This is a faithful saying, and these things I will that thou -affirm constantly, that they which have believed in God might be careful -to maintain good works. These things are good and profitable.” Titus -3:8. The charge against the unbelieving is that they are “unto every -good work reprobate.” Titus 1:16. Timothy was exhorted to “charge them -that are rich in this world,” “that they do good, that they be rich in -good works.” 1 Tim. 6:17, 18. And the apostle Paul prayed for us all, -that we might “walk worthy of the Lord unto all pleasing, being fruitful -in every good work.” Col. 1:10. Still further, we are assured that God -has created us in Christ Jesus “unto good works,” “that we should walk -in them.” Eph. 2:10. - -He has Himself prepared these works for us, wrought them out, and laid -them up for all who trust in Him. Ps. 31:19. “This is the work of God, -that ye believe on Him whom He hath sent.” John 6:29. Good works are -commended, but we can not do them. They can be performed only by the One -who is good, and that is God. If there be ever any good in us, it is God -who worketh in us. There is no disparagement of anything that He does. -“Now the God of peace, that brought again from the dead our Lord Jesus, -that great Shepherd of the sheep, through the blood of the everlasting -covenant, make you perfect in every good work to do His will, working in -you that which is well pleasing in His sight, through Jesus Christ; to -whom be glory forever and ever. Amen.” Heb. 13:20, 21. - -[Sidenote: Who Are the Just?] - -When we read the frequent statement, “The just shall live by faith,” it -is necessary to have a clear idea of what the word “just” means. If we -read the same text in the Revised Version, we shall learn. It has it, -“The righteous shall live by faith.” To be justified by faith is to be -made righteous by faith. “All unrighteousness is sin” (1 John 5:17), and -“sin is the transgression of the law” (1 John 3:4). Therefore, all -unrighteousness is transgression of the law, and of course all -righteousness is obedience to the law. So we see that the just, or -righteous, man is the man who obeys the law, and to be justified is to -be made a keeper of the law. - -[Sidenote: How to Become Just.] - -Righteousness is the end to be obtained, and the law of God is the -standard. “The law worketh wrath,” because “all have sinned,” and “the -wrath of God cometh on the children of disobedience.” How shall we -become doers of the law, and thus escape wrath, or the curse? The answer -is, “The righteous shall live by faith.” By faith, not by works, we -become doers of the law. “With the heart man believeth unto -righteousness.” Rom. 10:10. That no man is justified by the law in the -sight of God, it is evident. From what does it appear?—From this,—that -“the just shall live by faith.” If righteousness came by works, then it -would not be by faith; “if by grace, then is it no more of works; -otherwise grace is no more grace.” Rom. 11:6. “To him that worketh is -the reward not reckoned of grace, but of debt. But to him that worketh -not, but believeth on Him that justifieth the ungodly, his faith is -counted for righteousness.” Rom. 4:4, 5. There is no exception, no -half-way working. It is not said that some of the just shall live by -faith, or that they shall live by faith and works, but, simply, “the -just shall live by faith,” and that proves that it is not by their own -works. All of the just are made and kept just by faith alone. This is -because the law is so holy. It is greater than can be done by man; only -Divine power can accomplish it; so by faith we receive the Lord Jesus, -and He lives the perfect law in us. - -[Sidenote: The Law Not of Faith.] - -“The law is not of faith.” Of course it is the written law, no matter -whether in a book or on tables of stone, that is here referred to. That -law simply says, “Do this,” or, “Do not do that.” “The man that doeth -them shall live in them.” That is the sole condition on which the -written law offers life. Works, and works only, commend themselves to -it. How those works are obtained is of no consequence to it, provided -they are present. But none have done the requirements of the law, and so -there can be no doers of the law, that is, none who in their own lives -can present a record of perfect obedience. - -[Sidenote: Life Is Action.] - -“The man that doeth them shall live in them.” But one must be alive in -order to do. A dead man can do nothing, and he who is “dead in -trespasses and sins” can do no righteousness. Christ is the only one in -whom there is life, for He is the life, and He alone has done and can do -the righteousness of the law. When, instead of being denied and -repressed, He is acknowledged and received, He lives in us all the -fulness of His life, so that it is no more we but Christ living in us, -and then His obedience in us makes us righteous. Our faith is counted -for righteousness, simply because our faith appropriates the living -Christ. In trust we yield our bodies as temples of God; Christ, the -Living Stone, is enshrined in the heart, which becomes God’s throne, and -so the living law is our life; for out of the heart are the issues of -life. - -[Sidenote: The Real Question at Issue.] - -Let the reader pay particular attention to the fact that there is in -this epistle no controversy over the law, as to whether or not it should -be obeyed. No one had claimed that the law was abolished, or changed, or -had lost its force. The epistle contains no hint of any such thing. The -question was not if the law should be kept, but how it was to be kept. -Justification—being made righteous—was admitted to be a necessity; the -question was, Is it by faith, or by works? The false brethren were -persuading the Galatians that they must be made righteous by their own -efforts; Paul was by the Spirit showing that all such attempts were -useless, and could result only in fastening more firmly the curse upon -the sinner. Righteousness through faith in Jesus Christ is set forth to -all men in all time as the only real righteousness. The false teachers -made their boast in the law, but through breaking it caused the name of -God to be blasphemed. Paul made his boast in Christ, and by the -righteousness of the law, to which he thus submitted, caused the name of -God to be glorified in him. - -[Sidenote: The Sting of Sin.] - -That death is the curse is evident from the last part of verse 13, -“Cursed is every one that hangeth on a tree.” Christ was made a curse -for us, in that He hung on a tree, that is, was crucified. But sin is -the cause of death. “By one man sin entered into the world, and death by -sin; and so death passed upon all men, for that all have sinned.” Rom. -5:12. “The sting of death is sin.” 1 Cor. 15:56. So we have the -substance of verse 10 thus, that those who do not continue in the things -written in the law are dead. That is, disobedience is death. And this is -what the Scripture says: “When lust hath conceived, it bringeth forth -sin; and sin, when it is finished, bringeth forth death.” Sin contains -death, and men out of Christ are “dead in trespasses and sins.” It -matters not that they walk about seemingly full of life, the words of -Christ are, “Except ye eat the flesh of the Son of man, and drink His -blood, ye have no life in you.” John 6:53. “She that liveth in pleasure -is dead while she liveth.” 1 Tim. 5:6. It is a living death—a body of -death—that is endured. Rom. 7:24. Sin is the transgression of the law; -the wages of sin is death. The curse, therefore, is the death that is -carried about concealed even in the most attractive sin. “Cursed is -every one that continueth not in all things which are written in the -book of the law to do them.” - -[Sidenote: Redemption from the Curse.] - -“Christ hath redeemed us from the curse of the law.” Let us stop right -here and contemplate this fact, leaving the way of redemption for later -consideration. We need to consider the statement very carefully, for -some who read it straightway rush off frantically exclaiming, “We don’t -need to keep the law, because Christ has redeemed us from the curse of -it,” as though the text said that Christ redeemed us from the curse of -obedience. Such read the Scriptures to no profit. The curse, as we have -seen, is disobedience. “Cursed is every one that continueth not in all -things which are written in the book of the law to do them.” Therefore, -Christ has redeemed us from disobedience to the law. God sent forth His -Son in the likeness of sinful flesh, and for sin, “that the -righteousness of the law might be fulfilled in us.” Rom. 8:4. - -Some one may lightly say, “Then we are all right; whatever we do is -right so far as the law is concerned, since we are redeemed.” It is true -that all are redeemed, but not all have accepted redemption. Many say of -Christ, “We will not have this Man to reign over us,” and thrust the -blessing of God from them. But redemption is for all; all have been -purchased with the precious blood—the life—of Christ, and all may be, if -they will, free from sin and death. By that blood we are redeemed from -our “vain manner of life.” 1 Peter 1:18, R. V. - -Stop and think what this means; let the full force of the announcement -impress itself upon your consciousness. “Christ hath redeemed us from -the curse of the law,”—from not continuing in all its righteous -requirements. We need not sin any more. He has snapped asunder the cords -of sin that bound us, so that we have but to accept His salvation in -order to be free from every besetting sin. It is not necessary for us -any longer to spend our lives in earnest longings for a better life, and -in vain regrets for desires unrealized. Christ raises no false hopes, -but He comes to the captives of sin, and cries to them, “Liberty! Your -prison doors are open. Go forth.” What more can be said? Christ has -gained the complete victory over “this present evil world,” over “the -lust of the flesh, and the lust of the eyes, and the pride of life,” and -our faith in Him makes His victory ours. We have but to accept it. - -[Sidenote: Christ Made a Curse for Us.] - -That “Christ died for the ungodly” is evident to all who read the Bible. -He “was delivered for our offenses.” Rom. 4:25. The Innocent suffered -for the guilty; the Just for the unjust. “He was wounded for our -transgressions, He was bruised for our iniquities; the chastisement of -our peace was upon Him; and with His stripes we are healed. All we like -sheep have gone astray; we have turned every one to his own way; and the -Lord hath laid on Him the iniquity of us all.” Isa. 53:5, 6. But death -came by sin. Death is the curse that has passed upon all men, simply -because “all have sinned.” So, as Christ was “made a curse for us,” it -follows that Christ was “made to be sin on our behalf.” 2 Cor. 5:21, R. -V. He bore “our sins in His own body” up to the tree. 1 Peter 2:24, -margin. Note that our sins were “in His body.” It was no superficial -work that He undertook. The sins were not merely figuratively laid on -Him, but they were actually in Him. He was made a curse for us, made to -be sin for us, and consequently suffered death for us. - -To some this truth seems repugnant; to the Greeks it is foolishness, and -to the Jews a stumbling-block, but “to us who are saved, it is the power -of God.” For bear in mind that it was our sins that He bore in His own -body—not His own sins. The same scripture that tells us that He was made -to be sin for us, assures us that He “knew no sin.” The same text that -tells us that He carried our sins “in His own body,” is careful to let -us know that He “did no sin.” The fact that He could carry our sin about -with Him, and in Him, being actually made to be sin for us, and yet not -do any sin, is to His everlasting glory and our eternal salvation from -sin. All the sins of all men were on Him, yet no person ever discovered -the trace of sin upon Him. No sin was ever manifested in His life, -although He took all sin upon Himself. He received it and swallowed it -up by the power of the endless life in which He swallows up death. He -can bear sin, and yet be untainted by it. It is by this marvelous life -that He redeems us. He gives us His life, so that we may be freed from -every taint of the sin that is in our flesh. - -Christ, “in the days of His flesh, when He had offered up prayers and -supplications with strong crying and tears unto Him that was able to -save Him from death,” “was heard in that He feared.” Heb. 5:7. But He -died! Yes; but no one took His life from Him; He laid it down, that He -might take it again. John 10:17, 18. The pangs of death were loosed, -“because it was not possible that He should be holden of it.” Acts 2:24. -Why was it not possible for death to hold Him, even though He -voluntarily put Himself in its power?—Because He “knew no sin;” He took -sin upon Himself, but was saved from its power. He was “in all things” -“made like unto His brethren,” “in all points tempted like as we are” -(Heb: 2:17; 4:15), and since He could of Himself do nothing (John 5:30), -He prayed to the Father to keep Him from being overcome and thereby -falling under the power of death. And He was heard. In His case these -words were fulfilled: “The Lord God will help Me; therefore shall I not -be confounded; therefore have I set My face like a flint, and I know -that I shall not be ashamed. He is near that justifieth Me; who will -contend with Me?” Isa. 50:7, 8. - -Whose sin was it that thus oppressed Him, and from which He was -delivered?—Not His own, for He had none. It was your sin and mine. Our -sins have already been overcome—vanquished. We have to fight only with -an already defeated foe. When you come to God “in the name of Jesus,” -having surrendered yourself to His death and life, so that you do not -bear His name in vain, because Christ liveth in you, you have only to -remember that every sin was on Him, and is still on Him, and that He is -the conqueror, and straightway you will say, “Thanks be to God, which -giveth us the victory through our Lord Jesus Christ.” “Now thanks be -unto God, which always causeth us to triumph in Christ, and maketh -manifest the savor of His knowledge by us in every place.” 2 Cor. 2:14. - -[Sidenote: The Revelation of the Cross.] - -In Gal. 3:13 we are brought back to the subject presented in Gal. 2:20 -and 3:1,—the ever-present cross. The subject is inexhaustible, but the -following few facts may serve to open it up to our minds:— - -1. The redemption from sin and death is accomplished through the cross. -Gal. 3:13. - -2. The Gospel is all contained in the cross; for the Gospel is “the -power of God unto salvation to every one that believeth” (Rom. 1:16), -and “unto us which are saved” the cross of Christ “is the power of God” -(1 Cor. 1:18). - -3. Christ is revealed to fallen men only as the Crucified and risen One. -There is none other name under heaven given among men, whereby salvation -may be obtained (Acts 4:12), and, therefore, it is all that God sets -forth before men, since He does not wish to confuse them. “Christ and -Him crucified,” is all that Paul wished to know; it is all that any man -needs to know. Thus the one thing that men need is salvation; if they -get that, they get all things; but salvation is found only in the cross -of Christ; therefore, God puts before the eyes of men nothing else: He -gives them just what they need. Jesus Christ is by God set forth openly -crucified before the eyes of every man, so that there is no excuse for -any to be lost, or to continue in sin. - -4. Christ is set forth before men only as the crucified Redeemer; and -since that from which men need to be saved is the curse, He is set forth -as bearing the curse. Wherever there is any curse, there is Christ -bearing it. We have already seen that Christ bore, and still bears, our -curse, in that He bears our sin. He also bears the curse of the earth -itself, for He bore the crown of thorns, and the curse pronounced on the -earth was, “Thorns also and thistles shall it bring forth.” Gen. 3:18. -So the whole creation, which now groans under the curse, has been -redeemed through the cross of Christ. Rom. 8:19-23. - -5. It is only on the cross that Christ bears the curse, for His being -made a curse for us was indicated by His hanging on the cross. The cross -is the symbol of the curse, but also of deliverance from the curse, -since it is the cross of Christ, the Conqueror and Deliverer. The very -curse itself, therefore, presents the cross, and proclaims our -deliverance. - -6. Where is the curse? Ah, where is it not? The blindest can see it, if -he will but acknowledge the evidence of his own senses. Imperfection is -a curse, yea, that is the curse; and imperfection is on everything -connected with this earth. Man is imperfect, and even the finest plant -that grows from the earth is not as perfect as it might be. There is -nothing that meets the eye that does not show the possibility of -improvement, even if our untrained eyes can not see the absolute -necessity of it. When God made the earth, everything was “very good,” -or, as the Hebrew idiom has it, “good exceedingly.” God Himself could -see no chance, no possibility, for improvement. But now it is different. -The gardener spends his thought and labor trying to improve the fruits -and flowers under his care. And since the best that the earth produces -reveals the curse, what need be said of the gnarled, stunted growths, -the withered and blasted buds and leaves and fruits, and the noxious, -poisonous weeds? Everywhere “hath the curse devoured the earth.” Isa. -24:6. - -7. What, then, is the conclusion of the whole matter? Is it -discouragement? Nay; “for God hath not appointed us to wrath, but to -obtain salvation by our Lord Jesus Christ.” 1 Thess. 5:9. Although the -curse is visible everywhere,— - - “Change and decay in all around I see,”— - -yet things live, and men live. But the curse is death, and no man and no -thing in creation can bear death and still live. Death kills. But Christ -is He that liveth, and was dead, and is alive forevermore. Rev. 1:18. He -alone can bear the curse—death—and still live. Therefore, the fact that -there is life on the earth and in man, in spite of the curse, is proof -that the cross of Christ is everywhere. Every blade of grass, every leaf -of the forest, every shrub and tree, every flower and fruit, even the -bread that we eat, is stamped with the cross of Christ. In our own -bodies is Christ crucified. Everywhere is that cross; and as the -preaching of the cross is the power of God, which is the Gospel, so it -is that the everlasting power of God is revealed in all things that He -has made. That is “the power that worketh in us.” Eph. 3:20. Rom. -1:16-20, compared with 1 Cor. 1:17, 18, amounts to a plain declaration -that the cross of Christ is seen in all the things that God has -made—even in our own bodies. - -[Sidenote: Courage from Despair.] - -“Innumerable evils have compassed me about; mine iniquities have taken -hold upon me, so that I am not able to look up; they are more than the -hairs of mine head; therefore my heart faileth me.” Ps. 40:12. But not -only may we with confidence cry unto God out of the depths, but God in -His infinite mercy has so ordered it that the very depths themselves are -a source of confidence. The fact that we are in the depths of sin, and -yet live, is proof that God Himself, in the person of Christ on the -cross, is present with us to deliver us. So everything, even the curse, -for everything is under the curse, preaches the Gospel. Our own weakness -and sinfulness, instead of being a cause of discouragement, are, if we -believe the Lord, a pledge of redemption. Out of weakness we are made -strong. “In all these things we are more than conquerors through Him -that loved us.” Rom. 8:37. Truly, God has not left Himself without -witness among men. “He that believeth on the Son of God hath the witness -in himself.” 1 John 5:10. - -[Sidenote: The Blessing from the Curse.] - -Christ bore the curse, in order that the blessing might come to us. He -bears the curse now, being crucified before us, and in us, and we with -Him, that we may continually experience the blessing. Death to Him is -life to us. If we willingly bear about in our bodies the dying of the -Lord Jesus, the life also of Jesus will be manifested in our mortal -flesh. 2 Cor. 4:10, 11. He was made to be sin for us, that we might be -made the righteousness of God in Him. 2 Cor. 5:21. What is the blessing -that we receive through the curse that He bears? It is the blessing of -salvation from sin; for as the curse is the transgression of the law -(Gal. 3:10), the blessing consists in turning away every one of us from -our iniquities (Acts 3:26). Christ suffered the curse, even sin and -death, “that the blessing of Abraham might come on the Gentiles through -Jesus Christ.” And what is the blessing of Abraham? The writer of this -Epistle, having stated that Abraham was made righteous by faith, adds: -“Even as David also describeth the blessedness of the man, unto whom God -imputeth righteousness without works, saying, Blessed are they whose -iniquities are forgiven, and whose sins are covered. Blessed is the man -to whom the Lord will not impute sin.” Rom. 4:6-8. And then he shows -that this blessing comes on the Gentiles as well as on the Jews who -believe, because Abraham received it when he was uncircumcised, “that he -might be the father of all them that believe.” The blessing is freedom -from sin, even as the curse is the doing of sin; and as the curse -reveals the cross, so we find that the very curse is by the Lord made to -proclaim the blessing. The fact that we live, although we are sinners, -is the assurance that deliverance from the sin is ours. “While there’s -life there’s hope,” says the adage. Yes, because the Life is our hope. -Thank God for the blessed hope! The blessing has come upon all men; for -“as by the offense of one judgment came upon all men to condemnation; -even so by the righteousness of One the free gift came upon all men unto -justification of life.” Rom. 5:18. God, who is “no respecter of -persons,” “hath blessed us with all spiritual blessings in heavenly -places in Christ.” Eph. 1:3. It is ours to keep. If any one has not this -blessing, it is because he has not recognized the gift, or has -deliberately thrown it away. - -[Sidenote: A Finished Work.] - -“Christ hath redeemed us from the curse of the law,”—from sin and death. -This He has done by “being made a curse for us,” and so we are freed -from all necessity of sinning. Sin can have no dominion over us if we -accept Christ in truth, and without reserve. This was just as much a -present truth in the days of Abraham, Moses, David, and Isaiah, as it is -to-day. More than seven hundred years before the cross was raised on -Calvary, Isaiah, who testified of the things which he understood, -because his own sin had been purged by a live coal from God’s altar, -said: “Surely He hath borne our griefs, and carried our sorrows; ... He -was wounded for our transgressions, He was bruised for our iniquities; -the chastisement of our peace was upon Him; and with His stripes we are -healed.... The Lord hath laid on Him the iniquity of us all.” Isa. -53:4-6. “I have blotted out, as a thick cloud, thy transgressions, and, -as a cloud, thy sins; return unto Me; for I have redeemed thee.” Isa. -44:22. Long before Isaiah’s time, David wrote: “He hath not dealt with -us after our sins; nor rewarded us according to our iniquities.” “As far -as the east is from the west, so far hath He removed our transgressions -from us.” Ps. 103:10, 12. - -“We which have believed do enter into rest,” because “the works were -finished from the foundation of the world.” Heb. 4:3. The blessing that -we received is “the blessing of Abraham.” We have no other foundation -than that of the apostles and prophets. Eph. 2:20. It is a full and -complete salvation that God has provided; it awaits us as we come into -the world; and we do not relieve God of any burden by rejecting it, nor -do we add to His labor by accepting it. - -[Sidenote: “The Promise of the Spirit.”] - -Christ hath redeemed us, “that we might receive the promise of the -Spirit through faith.” Do not make the mistake of reading this as though -it were “that we might receive the promise of the gift of the Spirit.” -It does not say that, and it does not mean that, as a little thought -will show. Christ has redeemed us, and that fact proves the gift of the -Spirit, for it was only “through the eternal Spirit” that He offered -Himself without spot to God. Heb. 9:14. But for the Spirit, we should -not know that we were sinners; much less should we know redemption. The -Spirit convinces of sin and of righteousness. John 16:8. “It is the -Spirit that beareth witness, because the Spirit is truth.” 1 John 5:6. -“He that believeth hath the witness in himself.” Christ is crucified in -every man; that, as we have already seen, is shown in the fact that we -are all under the curse, and Christ alone, on the cross, bears the -curse. But it is through the Spirit that Christ dwells on earth among -men. Faith enables us to receive the testimony of this witness, and -rejoice in that which the possession of the Spirit assures. - -Note further: The blessing of Abraham comes on us, in order that we may -receive the promise of the Spirit. But it is only through the Spirit -that the blessing comes; therefore, the blessing can not bring to us the -promise that we shall receive the Spirit. We already have the Spirit -with the blessing. But, having the blessing of the Spirit, namely, -righteousness, we are sure of receiving that which the Spirit promises -to the righteous, namely, an everlasting inheritance. In blessing -Abraham God promised him an inheritance. The expression, “the promise of -the Spirit,” is used, as is plainly to be seen, in the same sense as -“the promise of God,” “the gift of God;” that is, the promise or the -gift which God bestows. The Spirit is the pledge of all good. - -[Sidenote: The Spirit the Pledge of Inheritance.] - -All God’s gifts are in themselves promises of more. There is always much -more to follow. God’s purpose in the Gospel is to gather together in one -all things in Jesus Christ, “in whom also we have obtained an -inheritance, being predestinated according to the purpose of Him who -worketh all things after the counsel of His own will; that we should be -to the praise of His glory, who first trusted in Christ. In whom ye also -trusted, after that ye heard the Word of truth, the Gospel of your -salvation; in whom also after that [or when] ye believed, ye were sealed -with that Holy Spirit of promise, which is the earnest of our -inheritance until the redemption of the purchased possession, unto the -praise of His glory.” Eph. 1:10-14. - -Of this inheritance we must speak further later on. Suffice it now to -say that it is the inheritance promised to Abraham, whose children we -become by faith. The inheritance belongs to all who are children of God -through faith in Christ Jesus; and the Spirit that marks our sonship is -the promise, the pledge, the first-fruits of that inheritance. Those who -accept Christ’s glorious deliverance from the curse of the -law,—redemption not from obedience to the law, for obedience is not a -curse, but from disobedience to the law,—have in the Spirit a taste of -the power and the blessing of the world to come. - -[Sidenote: The Promise Was Made to Abraham.] - -It will be seen that Abraham is the one about whom this chapter centers. -He is the one to whom the Gospel of world-wide salvation was preached. -He believed, and received the blessing, even the blessing of -righteousness. All who believe are blessed with believing Abraham. They -who are of faith, the same are the children of Abraham. Christ hath -redeemed us from the curse, in order that the blessing of Abraham might -come on us. “To Abraham and his seed were the promises made.” “If the -inheritance be of the law, it is no more of promise; but God gave it to -Abraham by promise.” Thus it is clear that the promise to us is the -promise that was made to Abraham,—the promise of an inheritance,—and in -which we share as his children. Christ hath redeemed us from the curse, -that we might receive the inheritance of righteousness. Christ through -the eternal Spirit offered Himself without spot to God, to purge our -consciences from dead works to serve the living God; because “He is the -Mediator of the new covenant, that by means of death ... they which are -called might receive the promise of eternal inheritance.” Heb. 9:14, 15. - -[Sidenote: “And His Seed.”] - -“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.” -There is here no play upon words; the issue is a vital one. The -controversy is over the way of salvation, whether it is by Christ alone, -or by something else, or by Christ and something or somebody else. Many -people imagine that it is by them,—that they must save themselves by -making themselves good. Many others think that Christ is a valuable -adjunct, a good assistant to their efforts; while others still are -willing to give Him the first place, but not the only place. They regard -themselves as good seconds. It is the Lord and they who do the work. But -our text shuts off all this assumption and self-assertion. Not seeds, -but the seed. Not many, but one. “And to thy Seed, which is Christ.” -Christ is the One. - -[Sidenote: Not Two Lines.] - -We hear much about the “spiritual seed” and the “literal seed” of -Abraham. If that contrast meant anything at all, it would mean a -fanciful seed as opposed to a real seed. The opposite of _spiritual_ is -_fleshly_, and the fleshly seed, as we shall see later on, is not the -real seed, but only a bond-servant, to be cast out, having no share -whatever in the inheritance. So there is no fleshly seed of Abraham. The -spiritual seed, however, is a literal, or real, seed, even as Christ is -“a quickening Spirit,” and yet most real. It is possible for men walking -about in the body, in this world, to be wholly spiritual, and such they -must be, or else they are not children of Abraham. “They that are in the -flesh can not please God.” “Flesh and blood doth not inherit the kingdom -of God.” There is only one line of descendants from Abraham, only one -set of real children, and they are those who are of faith,—those who, by -receiving Christ by faith, receive power to become sons of God. - -[Sidenote: Many Promises in One.] - -But while the Seed is singular, the promises are plural. It is not -merely one specific promise that was made to Abraham and his Seed, but -promises. God has nothing for any man that was not promised to Abraham; -and all the promises of God are conveyed in Christ, in whom Abraham -believed. “For how many soever be the promises of God, in Him is the -yea; wherefore also through Him is the Amen, unto the glory of God -through us.” 2 Cor. 1:20. - -[Sidenote: The Promised Inheritance.] - -That the thing promised, and the sum of all the promises, is an -inheritance, is clearly seen from Gal. 3:15-18. The sixteenth verse has -just been noted, and the seventeenth verse tells us that the law, coming -in four hundred and thirty years after the promise was made and -confirmed, can not make it 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.” Verse 18. What this promised inheritance is may be seen by -comparing the verse just quoted with Rom. 4:13: “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.” And so, -although the heavens and the earth which are now are “reserved unto fire -against the day of judgment and perdition of ungodly men,” when “the -heavens being on fire shall be dissolved, and the elements shall melt -with fervent heat,” we, “according to His promise, look for new heavens -and a new earth, wherein dwelleth righteousness.” 2 Peter 3:7, 12, 13. -This is the heavenly country for which Abraham, Isaac, and Jacob looked. - -[Sidenote: An Inheritance without Curse.] - -“Christ hath redeemed us from the curse; ... that we might receive the -promise of the Spirit through faith.” This “promise of the Spirit” we -have seen to be the possession of the whole earth made new—redeemed from -the curse; for “the creation itself also shall be delivered from the -bondage of corruption into the liberty of the glory of the children of -God.” The earth, fresh and new from the hand of God, perfect in every -respect, was given to man for a possession. Gen. 1:27, 28, 31. Man -sinned, and brought the curse upon himself. Christ has taken the whole -curse, both of man and of all creation, upon Himself. He redeems the -earth from the curse, that it may be the everlasting possession that God -originally designed it to be, and He also redeems man from the curse, -that he may be fitted for the possession of such an inheritance. This is -the sum of the Gospel. “The gift of God is eternal life through Jesus -Christ our Lord.” Rom. 6:23. This gift of eternal life is included in -the promise of the inheritance, for God promised the land to Abraham and -to his seed for “an everlasting possession.” Gen. 17:7, 8. It is an -inheritance of righteousness, because the promise that Abraham should be -heir of the world was through the righteousness of faith. Righteousness, -eternal life, and a place in which to live eternally,—these are all in -the promise, and they are all that could possibly be desired or given. -To redeem man, but to give him no place in which to live, would be an -incomplete work; the two things are parts of one whole, for the power by -which we are redeemed is the power of creation,—the power by which the -heavens and the earth are made new. When all is accomplished, “there -shall be no more curse.” Rev. 22:3. - -[Sidenote: The Covenants of Promise.] - -That the covenant and promise of God are one and the same thing, is -clearly seen from Gal. 3:17, where it appears that to disannul the -covenant would be to make void the promise. In Genesis 17 we read that -God made a covenant with Abraham to give him the land of Canaan—and with -it the whole world—for an everlasting possession; but Gal. 3:18 says -that God gave it to him by promise. God’s covenants with men can be -nothing else than promises to them: “Who hath first given to Him, and it -shall be recompensed unto him again? For of Him, and through Him, and to -Him, are all things.” Rom. 11:35, 36. It is so rare for men to do -anything without expecting an equivalent, that theologians have taken it -for granted that it is the same with God. So they begin their -dissertations on God’s covenant with the statement that a covenant is “a -mutual agreement between two or more persons, to do or refrain from -doing certain things.” But God does not make bargains with men, because -He knows that they could not fulfil their part. After the flood God made -a covenant with every beast of the earth, and with every fowl; but the -beasts and the birds did not promise anything in return. Gen. 9:9-16. -They simply received the favor at the hand of God. That is all we can -do. God promises us everything that we need, and more than we can ask or -think, as a gift. We give Him ourselves, that is, nothing, and He gives -us Himself, that is, everything. That which makes all the trouble is -that even when men are willing to recognize the Lord at all, they want -to make bargains with Him. They want it to be a “mutual” affair—a -transaction in which they will be considered as on a par with God. But -whoever deals with God must deal with Him on His own terms, that is, on -a basis of fact—that we have nothing and are nothing, and He has -everything and is everything, and gives everything. - -[Sidenote: The Covenant Confirmed.] - -The covenant, that is, the promise of God to give men the whole earth -made new, after having made them free from the curse, was “confirmed -before of God in Christ.” He is the Surety of the new covenant, even the -everlasting covenant. “For how many soever be the promises of God, in -Him is the yea; wherefore also through Him is the Amen, unto the glory -of God through us.” 2 Cor. 1:20, R. V. In Him we have obtained the -inheritance (Eph. 1:11), for the Holy Spirit is the first-fruits of the -inheritance, and the possession of the Holy Spirit is Christ Himself -dwelling in the heart by faith. God blessed Abraham, saying, “In thy -Seed shall all the kindreds of the earth be blessed,” and this is -fulfilled in Christ, whom God has sent to bless us in turning us away -from our iniquities. Acts 3:25, 26. - -[Sidenote: Confirmed by an Oath of God.] - -“When God made promise to Abraham, because He could swear by no greater, -He sware by Himself; ... for men verily swear by the greater; and an -oath for confirmation is to them an end of all strife. Wherein God, -willing more abundantly to show unto the heirs of promise the -immutability of His counsel, confirmed it by an oath; that by two -immutable things, in which it was impossible for God to lie, we might -have a strong consolation, who have fled for refuge to lay hold upon the -hope set before us; which hope we have as an anchor of the soul, both -sure and steadfast, and which entereth into that within the veil; -whither the forerunner is for us entered, even Jesus, made an high -priest forever after the order of Melchizedek.” Heb. 6:13-20. Compare -Gen. 22:15-18. - -It was the oath of God, therefore, that confirmed the covenant made to -Abraham; that promise and oath to Abraham are our ground of hope, our -strong consolation; they are “sure and steadfast,” because the oath sets -forth Christ as the pledge, the surety, and “He ever liveth.” He upholds -all things by the word of His power. Heb. 1:3. “In Him all things -consist.” Col. 1:17, R. V. Therefore, when God “interposed Himself by an -oath,” which is our consolation and hope in fleeing for refuge from sin, -He pledged His own existence, and with it the entire universe, for our -salvation. Surely a firm foundation for our hope is laid in His -excellent Word. - -[Sidenote: The Law Can Not Make the Covenant Void.] - -Do not forget as we proceed that the covenant and the promise are the -same thing, and that it conveys land, even the whole earth made new, to -Abraham and his seed; and remember also that, since only righteousness -is to dwell in the new heavens and the new earth promised to Abraham and -his seed, the promise includes the making righteous of all who believe. -This is done in Christ, in whom the promise is confirmed. Now, “though -it be but a man’s covenant, yet if it be confirmed, no man disannulleth, -or addeth thereto.” Gal. 3:15. How much more must this be the case with -God’s covenant! Therefore, since perfect and everlasting righteousness -was assured by the covenant made with Abraham, which was also confirmed -in Christ, by the oath of God, it is impossible that the law, which was -spoken four hundred and thirty years later, could introduce any new -feature. The inheritance was given to Abraham by promise, but if after -four hundred and thirty years it should transpire that now the -inheritance must be gained in some other way, then the promise would be -of no effect, and the covenant would be made void. But that would -involve the overthrow of God’s government, and the ending of His -existence; for He pledged His own existence to _give_ Abraham and his -seed the inheritance and the righteousness necessary for it. “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.” -Rom. 4:13. The Gospel was as full and complete in the days of Abraham as -it has ever been or ever will be. No addition to it, or change in its -provisions or conditions, could possibly be made after God’s oath to -Abraham. Nothing can be taken away from it as it thus existed, and not -one thing can ever be required from any man more than what was required -of Abraham. - -[Sidenote: What Is the Use of the Law?] - -This is the question that the apostle Paul asks in verse 19, both for -the purpose of anticipating the objections of the Antinomians, and also -that he may the more emphatically show the place of the law in the -Gospel. The question is a very natural one. Since the inheritance is -wholly by promise, and a covenant confirmed can not be changed,—nothing -can be taken from it, and nothing added to it,—why did the law come in -four hundred and thirty years afterward? “Wherefore then serveth the -law?” More literally, Why then the law? What business has it here? What -part does it act? Of what use is it? - -[Sidenote: The Question Answered.] - -“It was added because of transgressions.” Let it be understood that “the -entering of the law” at Sinai was not the beginning of its existence. -The law of God existed in the days of Abraham, and was kept by him. Gen. -26:5. God proved the children of Israel, as to whether they would keep -His law or not, more than a month before the law was spoken upon Sinai. -Ex. 16:1-4, 27, 28. - -[Sidenote: “It Was Added.”] - -The word here rendered “added” is the same as that rendered “spoken” in -Heb. 12:19: “They that heard entreated that the word should not be -spoken to them any more.” It is the same word that occurs in the -Septuagint rendering of Deut. 5:22, where we read that God spoke the ten -commandments with a great voice; “and He added no more.” So we may read -the answer to the question, “Wherefore then the law?” thus: “It was -spoken because of transgressions.” It is the reprover of sin. - -[Sidenote: Because of Transgressions.] - -“Moreover the law entered, that the offense might abound.” Rom. 5:20. In -other words, “that sin by the commandment might become exceeding -sinful.” Rom. 7:13. It was given under circumstances of the most awful -majesty, as a warning to the children of Israel that by their unbelief -they were in danger of losing the promised inheritance. They did not, -like Abraham, believe the Lord; and “whatsoever is not of faith is sin.” -But the inheritance was promised “through the righteousness of faith,” -and, therefore, the unbelieving Jews could not receive it. So the law -was spoken to them, to convince them that they had not the righteousness -that was necessary for the possession of the inheritance; for, although -righteousness does not come by the law, it must be witnessed by the law. -Rom. 3:21. In short, the law was given to show them that they had not -faith, and so were not true children of Abraham, and were therefore in a -fair way to lose the inheritance. God would have put His law into their -hearts, even as He put it into Abraham’s heart, if they had believed; -but when they disbelieved, yet still professed to be heirs of the -promise, it was necessary to show them in the most marked manner that -their unbelief was sin. The law was spoken because of transgression, or, -what is the same thing, because of the unbelief of the people. - -[Sidenote: Self-Confidence Is Sin.] - -“Behold, his soul which is lifted up is not upright in him; but the just -shall live by his faith.” Hab. 2:4. The people of Israel were full of -self-confidence and of unbelief in God, as is shown by their murmuring -against God’s leading, and by their assumption of ability to do anything -that God required, or to fulfil His promises. They had the same spirit -as their descendants, who asked, “What shall we do, that we might work -the works of God?” John 6:28. They were so ignorant of God’s -righteousness that they thought that they could establish their own -righteousness as an equivalent. Rom. 10:3. Unless they saw their sin, -they could not avail themselves of the promise. Hence, the necessity of -the speaking of the law. - -[Sidenote: The Ministration of Angels.] - -“Are they not all ministering spirits, sent forth to do service for the -sake of them that shall inherit salvation?” Heb. 1:14, R. V. Just what -office the “thousands of angels” who were at Sinai had to perform, we -can not know; but we do know that they have a close and deep interest in -everything that concerns man, although the preaching of the Gospel is -necessarily not committed to them. When the foundations of the earth -were laid, “all the sons of God shouted for joy;” and a multitude of the -heavenly host sang praises when the birth of the Saviour of mankind was -announced. They are attendants upon the King of kings, waiting to “do -His pleasure, harkening unto the voice of His word.” It would not be -otherwise than that they should attend as a royal body-guard when the -law was proclaimed, and, of course, they were not there merely for pomp -and parade. Stephen said to the murderous Sanhedrim: “Ye stiff-necked -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. Of him who is now the adversary, the -devil, it was said, “Thou sealest up the sum,” measure, or pattern. Eze. -28:12. The French of Segond has it, “Thou puttest the seal to -perfection,” and the Danish, “Thou stampest the seal upon the fit -ordinance,” indicating that before his fall he was what might be termed -the keeper of the seal, and that it was his duty to affix it to every -ordinance passed. Angels “excel in strength,” and the fact that they -were all present at the giving of the law shows that it was an event of -the greatest magnitude and importance. - -[Sidenote: In the Hand of a Mediator.] - -For the present we may pass by the question of time involved in the -phrase, “till the Seed should come, to whom the promise was made,” since -our present study is the relation of the law to the promise. The law was -given to the people from Sinai “in the hand of a Mediator.” Who was this -Mediator?—There can be only one answer: “There is one God, and one -Mediator between God and men, the Man Christ Jesus.” 1 Tim. 2:5. “Now a -mediator is not a mediator of one, but God is one.” God is one, the -people are the other, and Christ Jesus is the Mediator. Just as surely -as God is one party to the transaction, Christ must be the Mediator, for -there is no other mediator between God and men. “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. - -[Sidenote: Christ’s Work as Mediator.] - -Man has wandered from God, and rebelled against Him. “All we like sheep -have gone astray.” Our iniquities have separated between us and Him. -Isa. 59:1, 2. “The carnal mind is enmity against God; for it is not -subject to the law of God, neither indeed can be.” Rom. 8:7. Christ came -that He might destroy the enmity, and reconcile us to God; for He is our -peace. Eph. 2:14-16. Christ “suffered for sins, the Just for the unjust, -that He might bring us to God.” 1 Peter 3:18. Through Him we have access -to God. Rom. 5:1, 2; Eph. 2:18. In Him the carnal mind, the rebellious -mind, is taken away, and the mind of the Spirit given in its stead, -“that the righteousness of the law might be fulfilled in us, who walk -not after the flesh, but after the Spirit.” Rom. 8:3, 4. Christ’s work -is to save that which was lost, to restore that which was broken, to -reunite that which was separated. His name is “God with us;” and so with -Him dwelling in us we are made “partakers of the Divine nature.” 2 Peter -1:4. - -It should be understood that Christ’s work as Mediator is not limited -either as to time or extent. To be Mediator means more than to be -intercessor. Christ was Mediator before sin came into the world, and -will be Mediator when no sin is in the universe, and no need for -expiation. “In Him all things consist.” He is the very impress of the -Father’s being. He is the life. Only in and through Him does the life of -God flow to all creation. He is, then, the means, medium, mediator, the -way, by which the light of life pervades the universe. He did not first -become Mediator at the fall of man, but was such from eternity. No one, -not simply no man, but no created being, comes to the Father but by -Christ. No angel can stand in the Divine presence except in Christ. No -new power was developed, no new machinery, so to speak, was required to -be set in motion by the entering of sin into the world. The power that -had created all things only continued in God’s infinite mercy, to work -for the restoration of that which was lost. In Christ were all things -created, and, therefore, in Him we have redemption through His blood. -Col. 1:14-17. The power that pervades and upholds the universe is the -power that saves us. “Now unto Him that is able to do exceeding -abundantly above all that we ask or think, according to the power that -worketh in us, unto Him be glory in the church by Christ Jesus -throughout all ages, world without end. Amen.” - -[Sidenote: The Law Not against the Promise.] - -“Is the law then against the promises of God?”—Not by any means. Far -from it. If it were, it would not be in the hands of a Mediator, Christ; -for all the promises of God are in Him. 2 Cor. 1:20. So we find the law -and the promise combined in Christ. We may know that the law was not and -is not against the promises of God, from the fact that God gave both the -promise and the law. We know, also, that the giving of the law -introduced no new element into the covenant, since, having been -confirmed, nothing could be added to or taken from it. But the law is -not useless, else God would not have given it. It is not a matter of -indifference whether we keep it or not, for God commands it. But, all -the same, it is not against the promise, and brings no new element in. -Why?—Simply because the law is in the promise. The promise of the Spirit -includes this: “I will put My laws into their mind, and write them in -their hearts.” Heb. 8:10. And this is what God indicated had been done -for Abraham when “He gave him the covenant of circumcision.” Read Rom. -4:11; 2:25-29; Phil. 3:3. - -[Sidenote: The Law Magnifies the Promise.] - -The law, as already seen, is not against the promise, because it is in -the promise. The promise that Abraham and his seed should inherit the -world, was “through the righteousness of faith.” But the law is -righteousness, as God says: “Harken unto Me, ye that know righteousness, -the people in whose heart is My law.” Isa. 51:7. So, then, the -righteousness which the law demands is the only righteousness that can -inherit the promised land, but it is obtained, not by the works of the -law, but by faith. The righteousness of the law is not attained by human -efforts to do the law, but by faith. See Rom. 9:30-32. Therefore, the -greater the righteousness which the law demands, the greater is seen to -be the promise of God; for He has promised to give it to all who -believe. Yea, He has sworn it. When, therefore, the law was spoken from -Sinai, “out of the midst of the fire, of the cloud, and of the thick -darkness, with a great voice,” accompanied by the sounding of the trump -of God, and with the whole earth quaking at the presence of the Lord and -all His holy angels, thus indicating the inconceivable greatness and -majesty of the law of God, it was, to every one who remembered the oath -of God, but a revelation of the wondrous greatness of God’s promise; for -all the righteousness which the law demands, He has sworn to give to -every one who trusts Him. The “loud voice” with which the law was -spoken, was the loud voice that from the mountain-tops proclaims the -glad tidings of the saving mercy of God. See Isa. 40:9. God’s precepts -are promises; they must necessarily be such, because He knows that men -have no power. All that God requires is what He gives. When He says, -“Thou shalt not,” we may take it as His assurance that if we but trust -Him He will preserve us from the sin against which He warns us. He will -keep us from falling. - -[Sidenote: Conviction of Sin and of Righteousness.] - -Jesus said of the Comforter, “When He is come, He will reprove the world -of sin, and of righteousness, and of judgment.” John 16:8. Of Himself He -said, “I came not to call the righteous, but sinners to repentance.” -Mark 2:17. “They that are whole have no need of the physician, but they -that are sick.” A man must feel his need before he will accept help; he -must know his disease before he can apply the remedy. Even so the -promise of righteousness will be utterly unheeded by one who does not -realize that he is a sinner. The first part of the comforting work of -the Holy Spirit, therefore, is to convince men of sin. So “the Scripture -hath concluded all under sin, that the promise by faith of Jesus Christ -might be given to them that believe.” “By the law is the knowledge of -sin.” Rom. 3:20. He who knows that he is a sinner is in the way to -acknowledge it; and “if we confess our sins, He is faithful and just to -forgive us our sins, and to cleanse us from all unrighteousness.” 1 John -1:9. Thus the law is in the hands of the Spirit an active agent in -inducing men to accept the fulness of the promise. No one hates the man -who has saved his life by pointing out to him an unknown peril; on the -contrary, such an one is regarded as a friend, and is always remembered -with gratitude. Even so will the law be regarded by the one who has been -prompted by its warning voice to flee from the wrath to come. He will -ever say, with the psalmist, “I hate vain thoughts, but Thy law do I -love.” - -[Sidenote: Righteousness and Life.] - -“If there had been a law given which could make alive, verily -righteousness would have been of the law.” This shows us that -righteousness is life. It is no mere formula, no dead theory or dogma, -but is living action. Christ is the life, and He is, therefore, our -righteousness. “The Spirit is life because of righteousness.” The law -written on two tables of stone, could not give life, any more than could -the stones on which it was written. All its precepts are perfect, but -the flinty characters can not transform themselves into action. He who -receives only the law in letter, has a “ministration of condemnation,” -and death. But “the Word was made flesh.” In Christ, the Living Stone, -the law is life and peace. Receiving Him through the “ministration of -the Spirit,” we have the life of righteousness, which the law approves. - -This twenty-first verse shows that the giving of the law was to -emphasize the importance of the promise. All the circumstances attending -the giving of the law,—the trumpet tone, the awful voice, the quaking -earth, the “fire, and blackness, and tempest,” the thunders and -lightnings, the bounds about the mount, beyond which it was death to -pass,—all these told that “the law worketh wrath” to “the children of -disobedience.” But the very fact that the wrath which the law works -comes only on the children of disobedience, proves that the law is good, -and that “the man that doeth them shall live in them.” Did God wish to -discourage the people?—Not by any means. The law must be kept, and the -terrors of Sinai were designed to drive them back to the oath of God, -which four hundred and thirty years before had been given to stand to -all people in all ages as the assurance of righteousness through the -crucified and ever-living Saviour. - -[Sidenote: All Shut Up in Prison.] - -Note the similarity between verses 8 and 22. “The Scripture hath -concluded [that is, shut up] all under sin, that the promise by faith of -Jesus Christ might be given to them that believe.” “The Scripture, -foreseeing that God would justify the heathen through faith, preached -before the Gospel unto Abraham, saying, In thee shall all nations be -blessed.” We see that the Gospel is preached by the same thing—the -Scripture—that shuts men up under sin. The word “conclude” means -literally “shut up,” just as is given in verse 23. Of course, a person -who is shut up by the law is in prison. In human governments a criminal -is shut up as soon as the law can get hold of him; God’s law is -everywhere present, and always active, and, therefore, the instant a man -sins he is shut up. This is the condition of all the world, “for all -have sinned,” and “there is none righteous, no, not one.” - -Those disobedient ones to whom Christ preached in the days of Noah were -“in prison.” 1 Peter 3:19, 20. But they, like all other sinners, were -“prisoners of hope.” Zech. 9:12. God “hath looked down from the height -of His sanctuary; from heaven did the Lord behold the earth; to hear the -groaning of the prisoner; to loose those that are appointed to death.” -Ps. 102:19, 20. Christ is given “for a covenant of the people, for a -light of the Gentiles; to open the blind eyes, to bring out the -prisoners from the prison, and them that sit in darkness out of the -prison house.” Isa. 42:6, 7. - -Let me speak from personal experience to the sinner who does not yet -know the joy and freedom of the Lord. Some day, if not already, you will -be sharply convicted of sin by the Spirit of God. You may have been full -of doubts and quibbles, of ready answers and self-defense, but then you -will have nothing to say. You will then have no doubt about the reality -of God and the Holy Spirit, and will need no argument to assure you of -it; for you will know the voice of God speaking to your soul, and will -feel, as did ancient Israel, “Let not God speak with us, lest we die.” -Then you will know what it is to be shut up in prison,—in a prison whose -walls seem to close on you, not only barring all escape, but seeming to -suffocate you. The tales of people condemned to be buried alive with a -heavy stone upon them, will seem very vivid and real to you, as you feel -the tables of the law crushing out your life, and a hand of marble seems -to be breaking your very heart. Then it will give you joy to remember -that you are shut up for the sole purpose that “the promise by faith of -Jesus Christ” might be accepted by you. As soon as you lay hold of that -promise,—the key that will unlock any door in Doubting Castle,—the -prison doors will fly open, and you can say, “Our soul is escaped as a -bird out of the snare of the fowlers; the snare is broken, and we are -escaped.” Ps. 124:7. - -[Sidenote: Under the Law, Under Sin.] - -We have just read that the Scripture hath shut up all under sin, that -the promise by faith of Jesus Christ might be given to them that -believe. Before faith came, we were kept in ward under the law, shut up -unto the faith which should afterwards be revealed. We know that -whatsoever is not of faith is sin (Rom. 14:23); therefore, to be under -the law is identical with being under sin. We are under the law solely -because we are under sin. The grace of God brings salvation from sin, so -that when we accept God’s grace we are no longer under the law, because -we are freed from sin. Those who are under the law, therefore, are the -transgressors of the law. The righteous are not under it, but are -walking in it. - -[Sidenote: The Law a Jailer, a Taskmaster.] - -“So that the law hath been our tutor unto Christ, that we might be -justified by faith.” The words “to bring us” are marked both in the old -version and the new as having been added to the text, so we have dropped -them out. It really makes no material difference with the sense whether -they are retained or omitted. It will be noticed also that the new -version has “tutor” in the place of “schoolmaster.” This is better, but -the sense is still better conveyed by the word that is used in the -German and Scandinavian translations, which signifies “master of a house -of correction.” The single word in our language corresponding to it -would be jailer. The Greek word is the word which we have in English as -“pedagogue.” The _paidagogos_ was the slave who accompanied the boys to -school to see that they did not play truant. If they attempted to run -away, he would bring them back, and had authority even to beat them to -keep them in the way. The word has come to be used as meaning -“schoolmaster,” although the Greek word has not at all the idea of a -schoolmaster. “Taskmaster” would be better. The idea here is rather that -of a guard who accompanies a prisoner who is allowed to walk about -outside the prison walls. The prisoner, although nominally at large, is -really deprived of his liberty just the same as though he were actually -in a cell. The fact is that all who do not believe are “under sin,” -“shut up” “under the law,” and that, therefore, the law acts as their -jailer. It is that that shuts them in, and will not let them off; the -guilty can not escape in their guilt. God is merciful and gracious, but -He will not clear the guilty. Ex. 34:6, 7. That is, He will not lie, by -calling evil good; but He provides a way by which the guilty may lose -their guilt. Then the law will no longer be against them, will no longer -shut them up, and they can walk at liberty. - -[Sidenote: Only One Door.] - -Christ says, “I am the door.” John 10:7, 9. He is also the sheepfold and -the Shepherd. Men fancy that when they are outside the fold they are -free, and that to come into the fold would mean a curtailing of their -liberty; but it is exactly the reverse. The fold of Christ is “a large -place,” while unbelief is a narrow prison. The sinner can have but a -narrow range of thought; the true “free thinker” is the one who -comprehends with all saints what is the length, and breadth, and depth, -and height of the love of Christ, which passeth knowledge. Outside of -Christ is bondage; in Him alone is there freedom. Outside of Christ, the -man is in prison, “holden with the cords of his sins.” Prov. 5:22. “The -strength of sin is the law.” It is the law that declares him to be a -sinner, and makes him conscious of his condition. “By the law is the -knowledge of sin;” and “sin is not imputed when there is no law.” Rom. -3:20; 5:13. The law really forms the sinner’s prison walls. They close -in on him, making him feel uncomfortable, oppressing him with a sense of -sin, as though they would press his life out. In vain he makes frantic -efforts to escape. Those commandments stand as firm as the everlasting -hills. Whichever way he turns he finds a commandment which says to him, -“You can find no freedom by me, for you have sinned.” If he seeks to -make friends with the law, and promises to keep it, he is no better off, -for his sin still remains. It goads him and drives him to the only way -of escape—“the promise by faith of Jesus Christ.” In Christ he is made -“free indeed,” for in Christ he is made the righteousness of God. In -Christ is “the perfect law of liberty.” - -[Sidenote: The Law Preaches the Gospel.] - -“But,” says one, “the law says nothing of Christ.” No; but all creation -does speak of Christ, proclaiming the power of His salvation. We have -seen that the cross of Christ, “Christ and Him crucified,” is to be seen -in every leaf of the forest, and, indeed, in everything that exists. Not -only so, but every fiber of man’s being cries out for Christ. Men do not -realize it, but Christ is “the Desire of all nations.” It is He alone -that “satisfies the desire of every living thing.” Only in Him can -relief be found for the world’s unrest and longing. Now since Christ, in -whom is peace, “for He is our peace,” is seeking the weary and -heavy-laden, and calling them to Himself, and every man has longings -that nothing else in the world can satisfy, it is evident that if the -man is awakened by the law to keener consciousness of his condition, and -the law continues goading him, giving him no rest, and shutting up every -other way of escape, the man must at last find the Door of Safety, for -it always stands open. He is the City of Refuge, to which every one -pursued by the avenger of blood may flee, sure of finding a welcome. In -Christ alone will the sinner find release from the lash of the law, for -in Christ the righteousness of the law is fulfilled, and by Him it is -fulfilled in us. Rom. 8:4. The law is so far from requiring men to keep -it in order to be saved, as some suppose, that it will not allow anybody -to be saved unless he has “the righteousness which is of God by -faith,”—the faith of Jesus Christ. - -[Sidenote: When Faith Is Come.] - -Strangely enough, many have supposed that there was a definite time -fixed for faith to come. This passage has been “interpreted” to mean -that men were under the law until a certain time in the history of the -world, and that at that time faith came, and then they were henceforth -free from the law. The coming of faith they make synonymous with the -manifestation of Christ on earth. We can not say that anybody ever -thought so, for such an “interpretation” indicates utter absence of -thought about the matter. It would make men to be saved in bulk, -regardless of any concurrence on their part. It would have it that up to -a certain time all were in bondage under the law, and that from that -time henceforth all were free from sin. A man’s salvation would, -therefore, depend simply on the accident of birth, If he lived before a -certain time, he would be lost; if after, he would be saved. Such an -absurdity need not take more of our time than the statement of it. No -one can seriously think of the idea that the apostle is here speaking of -a fixed, definite point of time in the history of the world, dividing -between two so-called “dispensations,” without at once abandoning it. - -When, then, does faith come? “Faith cometh by hearing, and hearing by -the Word of God.” Rom. 10:17. Whenever a man receives the Word of God, -the word of promise, which brings with it the fulness of the law, and no -longer fights against it, but yields to it, then faith comes to him. -Read the eleventh chapter of Hebrews, and you will see that faith came -from the beginning. Since the days of Abel, men have found freedom by -faith. The only time fixed is “now,” “to-day.” “Now is the accepted -time; behold, now is the day of salvation.” “To-day if ye will hear His -voice, harden not your hearts.” - -[Sidenote: Putting on Christ by Baptism.] - -“As many of you as have been baptized into Christ have put on Christ.” -“Know ye not, that so many of us as were baptized into Jesus Christ were -baptized into His death?” Rom. 6:3. It is by His death that Christ -redeems us from the curse of the law; but we must die with Him. Baptism -is “the likeness of His death.” We rise to walk “in newness of life,” -even Christ’s life. See Gal. 2:20. Having put on Christ, we are one in -Him. We are completely identified with Him. Our identity is lost in His. -It is often said of one who has been converted, “He is so changed you -would not know him; he is not the same man.” No, he is not. God has -turned him into “another man.” Therefore, being one with Christ, he has -a right to whatever Christ has, and a right to “the heavenly places” -where Christ sits. From the prison house of sin, he is exalted to the -dwelling-place of God. This, of course, presupposes that baptism is with -him a reality, not a mere outward form. It is not simply into the -visible water that he is baptized, but “into Christ,” into His life. - -[Sidenote: Baptism Doth Save Us.] - -The word “baptism,” which is the Greek word transferred, not translated, -has but one meaning, namely, to plunge into, to dip, to immerse. The -Greek blacksmith baptized his iron in the water, to cool it. The -housewife baptized her dishes in water, in order to clean them; and for -the same purpose all would baptize their hands in water. Yea, every man -would baptize himself frequently, going to the _baptisterion_, that is, -the immersing pool, for that purpose. We have the same word transferred -as “baptistery.” It was and is a place where people could plunge in, and -be wholly immersed in water. - -That is not being “baptized into Christ,” but it indicates what must be -our relation to Him when we are baptized into Him. We must be swallowed -up and lost to sight in His life. Only Christ will henceforth be seen, -so that “it is no more I, but Christ,” for “we are buried with Him by -baptism into death.” Rom. 6:4. Baptism doth save us “by the resurrection -of Jesus Christ” from the dead (1 Peter 3:21), because we are “baptized -into His death,” that “like as Christ was raised up from the dead by the -glory of the Father, even so we also should walk in newness of life.” -Being reconciled to God by the death of Christ, we are “saved by His -life.” Rom. 5:10. So baptism into Christ, not the mere form, but the -fact, does save us. - -This baptism is “the answer of a good conscience toward God.” If there -be not a good conscience toward God, there is no Christian baptism. -Therefore, the person to be baptized must be old enough to have a -conscience in the matter. He must have a consciousness of sin, and also -of forgiveness by Christ. He must know the life that is manifested, and -must willingly give up his old life of sin for the new life of -righteousness. - -Baptism is “not the putting away of the filth of the flesh” (1 Peter -3:21), not the outward cleansing of the body, but the purging of the -soul and conscience. There is a fountain opened for sin and for -uncleanness (Zech. 13:1), and this fountain is the blood, the life of -Christ. That life flows in a stream from the throne of God, in the midst -of which is the slain Lamb (Rev. 5:6), even as it flowed from the side -of Christ on the cross. When, “through the eternal Spirit,” He had -offered Himself to God, there flowed from His side blood and water (John -19:34), “for there are three who bear witness, the Spirit, and the -water, and the blood; and the three agree in one” (1 John 5:8, R. V.). -All these are also one with the Word, which is Spirit and life. John -6:63. Christ “loved the church, and gave Himself for it; that He might -sanctify and cleanse it with the washing of water by the Word.” Eph. -5:25, 26. Literally, “a water bath in the Word.” In being buried in the -water, in the name of the Father, Son, and Holy Spirit, the -conscientious believer signifies his acceptance of the water of life, -the blood of Christ, which cleanses from all sin, and that he gives -himself to live henceforth by every word that proceeds out of the mouth -of God. From that time he disappears from sight, and only the life of -Christ is manifested in his mortal flesh. - -[Sidenote: One in Christ, the Seed.] - -“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.” “There -is no difference.” This is the key-note of the Gospel. All are alike -sinners, and all are saved in the same way. They who would make a -distinction on the ground of nationality, claiming that there is -something different for the Jew than for the Gentile, might just as well -make a difference on the ground of sex, claiming that women can not be -saved in the same way and at the same time as men, or that a servant can -not be saved in the same way as his master. No; there is but one way, -and all human beings, of whatever race or condition, are equal before -God. “Ye are all one in Christ Jesus,” and Christ is the One. So it is -that “He saith not, And to seeds, as of many; but as of one, And to thy -Seed, which is Christ.” “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.” There is but one seed, but it embraces all who are Christ’s. - -[Sidenote: Only One Man.] - -In putting on Christ, we “put on the new man, which after God is created -in righteousness and true holiness.” Eph. 4:24. He has abolished in His -flesh the enmity,—the carnal mind,—“for to make in Himself of twain one -new man.” Eph. 2:15. He alone is the real man,—“the Man Christ Jesus.” -Outside of Him there is no real manhood. We come unto “a perfect man” -only when we arrive at “the measure of the stature of the fulness of -Christ.” Eph. 4:13. In the fulness of time God will gather together in -one all things in Christ. There will be but one Man, and only one Man’s -righteousness, even as the seed is but one. But “if ye be Christ’s, then -are ye Abraham’s seed, and heirs according to the promise.” - -[Sidenote: “Until the Seed Should Come.”] - -It needs not many words now to determine what is meant by the phrase, -“till the seed should come to whom the promise was made.” We know what -the seed is,—all who are Christ’s,—and we know that it has not yet come -in its fulness. To be sure, Christ was once manifested on earth in the -flesh, but He did not receive the promised inheritance, any more than -Abraham did. Abraham had not so much as to put his foot on (Acts 7:5), -and Christ had not where to lay His head. Moreover, Christ can not come -into the inheritance until Abraham does also, for the promise was “to -Abraham and to his seed.” The Lord by the prophet Ezekiel spoke of the -inheritance at the time when David ceased to have a representative on -his throne on earth, and He foretold the overthrow of Babylon, Persia, -Greece, and Rome, in these words: “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. -21:26, 27. - -So Christ sits on His Father’s throne, “from henceforth expecting till -His enemies be made His foot-stool.” Soon will He come, but not until -the last soul has accepted Him that can by any possibility be induced to -accept salvation. Those who are led by the Spirit of God, are the sons -of God, and joint-heirs with Christ, so that Christ can not come into -the inheritance before they do. The seed is one, not divided. When He -comes to execute judgment, and to slay those who said, “We will not have -this Man to reign over us,” He comes “with ten thousands of His holy -ones.” Jude 14. - -Then will the seed be complete, and the promise will be fulfilled. And -until that time the law will faithfully perform its task of stirring up -and pricking the consciences of sinners, giving them no rest until they -become identified with Christ, or cast Him off altogether. Do you accept -the terms? Will you cease your complaints against the law which would -save you from sinking into a fatal sleep? And will you in Christ accept -its righteousness? Then, as Abraham’s seed, and an heir according to the -promise, you can rejoice in your freedom from the bondage of sin, -singing:— - - “I’m the child of a King, - The child of a King, - With Jesus my Saviour, - I’m the child of a King.” - - - - - CHAPTER IV. - The Adoption of Sons. - - - A LITTLE RETROSPECT. - - -It is absolutely impossible to exhaust any portion of Scripture. The -more one studies it, the more one sees in it, and not only that, but the -more one becomes conscious of the fact that there is much more in it -than appears to view. The Word of God, like Himself, is absolutely -unfathomable. One’s understanding of any given portion of the Scripture -depends on the thoroughness of his knowledge of that which precedes it. -Let us, therefore, give a little further attention to that portion of -the third chapter of this Epistle which treats of - - - The Seed. - - -First of all, it must be borne in mind that Christ is the Seed. That is -plainly stated. But Christ did not live for Himself, and He is not heir -simply for Himself. He has won an inheritance, not for Himself, but for -His brethren. God’s purpose is to “gather together in one all things in -Christ.” He will finally put an end to divisions of every kind, and He -does it now in those who accept Him. In Christ there are no distinctions -of nationality, and no classes and ranks. No Christian thinks of any -other man as English, German, French, Russian, Turk, Chinese, or -African, but simply as a man, and, therefore, a possible heir of God -through Christ. If that other man, no matter what his race or nation, be -also a Christian, then the bond becomes mutual, and, therefore, still -stronger. “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.” It is for this reason that it is impossible for a Christian to -engage in war. He knows no distinction of nationality, but regards all -men as his brothers. But the chief reason why he can not engage in -warfare is that the life of Christ is his life, for he is one with -Christ; and it would be as impossible for him to fight as it would be -for Christ to seize a sword and wield it in self-defense; and two -Christians can no more fight against each other than Christ can fight -against Himself. - -However, we are not now engaged in discussing war, but are merely -showing the absolute unity of believers in Christ. They are one. There -is, therefore, but one Seed, and that is Christ; for, however many -millions of true believers there may be, they are only one in Christ. -Each man has his own individuality, but it is in every case only the -manifestation of some phase of the individuality of Christ. In a human -body there are many members, and all members have, not the same office, -but differ in their individuality; yet there is absolute unity and -harmony in every healthy body. With those who have put on the new man, -which is renewed in knowledge after the image of Him that created him, -“there is neither Greek nor Jew, circumcision nor uncircumcision, -Barbarian, Scythian, bond nor free; but Christ is all, and in all.” Col. -3:11. - - - The Harvest. - - -In Christ’s explanation of the parable of the tares and the wheat, we -are told that “the good seed are the children of the kingdom.” Matt. -13:38. The man would not allow the tares to be pulled out of the wheat, -because in the early stage it would be difficult to distinguish in every -case between the wheat and the tares, and some of the wheat would be -destroyed. So he said, “Let both grow together until the harvest; and in -the time of harvest I will say to the reapers, Gather ye together first -the tares, and bind them in bundles to burn them; but gather the wheat -into my barn.” It is in the harvest that the seed is gathered. Everybody -knows that. But what the parable especially shows is that it is in the -harvest that the seed is fully manifested; in short, that the seed comes -at harvest time. The harvest only waits for the seed to be fully -manifested and matured. But “the harvest is the end of the world.” So -the time when “the seed should come to whom the promise was made,” is -the end of the world, when the time comes for the promise of the new -earth to be fulfilled. Indeed, the seed can not possibly be said to come -before that time, since the end of the world will come just as soon as -the last person who can be induced to accept Christ has done so; and the -seed is not complete as long as there is one grain lacking. - -Read now, in the nineteenth verse of the third chapter, that the law was -spoken because of transgression, “till the seed should come to whom the -promise was made.” What do we learn from that?—Simply this, that the law -as spoken from Sinai, without the change of a single letter, is an -integral part of the Gospel, and must be presented in the Gospel until -the second coming of Christ, at the end of the world. “Till heaven and -earth pass, one jot or one tittle shall in nowise pass from the law.” -And what of the time when heaven and earth pass, and the new heaven and -the new earth come?—Then the law will not be needed written in a book, -for men to preach to sinners, showing them their sins, for it will be in -the heart of every man. Heb. 8:10, 11. Done away?—Not by any means; but -indelibly engraved in the heart of every individual, written not with -ink, but with the Spirit of the living God. - -With the truth concerning the seed before us, and the parable of the -wheat and the tares fresh in our minds, let us proceed in our study. - -“But I say that so long as the heir is a child, he differeth nothing -from a bond-servant, though he is lord of all; but is under guardians -and stewards until the term appointed of the father. So we also, when we -were children, were held in bondage under the rudiments of the world; -but when the fulness of the time came, God sent forth His Son, born of a -woman, born under the law, that He might redeem them which were under -the law, that we might receive the adoption of sons. And because ye are -sons, God sent forth the Spirit of His Son into our hearts, crying, -Abba, Father. So that thou art no longer a bond-servant, but a son; and -if a son, then an heir through God. - -“Howbeit at that time, not knowing God, ye were in bondage to them which -by nature are no gods; but now that ye have come to know God, or rather -to be known of God, how turn ye back again to the weak and beggarly -rudiments, whereunto ye desire to be in bondage over again? Ye observe -days, and months, and seasons, and years. I am afraid of you, lest by -any means I have bestowed labor upon you in vain. - -“I beseech you, brethren, be as I am, for I am as ye are. Ye did me no -wrong; but ye know that because of an infirmity of the flesh I preached -the Gospel unto you the first time; and that which was a temptation to -you in my flesh ye despised not, nor rejected; but ye received me as an -angel of God, even as Christ Jesus. Where then is that gratulation of -yourselves? for I bear you witness, that, if possible, ye would have -plucked out your eyes and given them to me. So then am I become your -enemy, because I tell you the truth? They zealously seek you in no good -way; nay, they desire to shut you out, that ye may seek them. But it is -good to be zealously sought in a good matter at all times, and not only -when I am present with you. My little children, of whom I am again in -travail until Christ be formed in you, yea, I could wish to be present -with you now, and to change my voice; for I am perplexed about you. - -“Tell me, ye that desire to be under the law, do ye not hear the law? -For it is written, that Abraham had two sons, one by the handmaid, and -one by the freewoman. Howbeit the son by the handmaid is born after the -flesh; but the son by the freewoman is born through promise. Which -things contain an allegory; for these women are two covenants; one from -Mount Sinai, bearing children unto bondage, which is Hagar. Now this -Hagar is Mount Sinai in Arabia, and answereth to the Jerusalem that now -is; for she is in bondage with her children. But the Jerusalem that is -above is free, which is our mother. For it is written:— - - “Rejoice, thou barren that bearest not; - Break forth and cry, thou that travailest not; - For more are the children of the desolate than of her which hath the - husband. - -“Now we, brethren, as Isaac was, are children of promise. But as then he -that was born after the flesh persecuted him that was born after the -Spirit, even so it is now. Howbeit what saith the Scripture? Cast out -the handmaid and her son; for the son of the handmaid shall not inherit -with the son of the freewoman. Wherefore, brethren, we are not children -of a handmaid, but of a freewoman.” Galatians 4, R. V. - -[Sidenote: A Statement of Fact.] - -It must be apparent to all that the chapter division makes no difference -in the subject. The third chapter closes with a statement as to who are -heirs, and the fourth chapter proceeds with a study of the question of -heirship. The first two verses explain themselves. They are a simple -statement of fact. Although a child may be heir to a vast estate, he has -no more to do with it until he is of age, than a servant has. If he -should never come of age, then he would never actually enter upon his -inheritance. He would have lived all his life as a servant, so far as -any share in the inheritance is concerned. Now for - - - The Application. - - -“So we also, when we were children, were held in bondage under the -rudiments of the world.” If we look ahead to the fifth verse, we shall -see that the state here known as “children” is that before we receive -“the adoption of sons.” It represents the condition before we were -redeemed from the curse of the law, that is, before we were converted. -It does not, therefore, mean children of God, as distinguished from -worldlings, but the “children” of whom the apostle speaks in Eph. 4:14, -“tossed to and fro, and carried about with every wind of doctrine, by -the sleight of men, and cunning craftiness, whereby they lie in wait to -deceive.” In short, it refers to us in our unconverted state, when we -“were by nature the children of wrath, even as others.” - -[Sidenote: The Rudiments of the World.] - -“When we were children,” we were in bondage under the rudiments of the -world. No one who has the slightest acquaintance with the Lord needs to -be told that the rudiments of the world have nothing in common with Him, -and do not proceed from Him. “For all that is in the world, the lust of -the flesh, and the lust of the eyes, and the pride of life, is not of -the Father, but is of the world. And the world passeth away, and the -lust thereof.” 1 John 2:16, 17. The friendship of the world is enmity -with God. “Whosoever therefore will be a friend of the world is the -enemy of God.” James 4:4. It is from “this present evil world” that -Christ came to deliver us. We are warned to “take heed lest there shall -be any one that maketh spoil of you through his philosophy and vain -deceit, after the tradition of men, after the rudiments of the world, -and not after Christ.” Col. 2:8. The bondage to the rudiments of the -world is the condition of walking “according to the course of this -world,” “in the lusts of our flesh, fulfilling the desires of the flesh -and of the mind;” being “by nature the children of wrath.” Eph. 2:1-3. -It is the same bondage that is described in Gal. 3:22-24, before faith -came, when we were under the law, “under sin.” It is the condition of -men who are “without Christ, being aliens from the commonwealth of -Israel, and strangers from the covenants of promise, having no hope, and -without God in the world.” Eph. 2:12. - -[Sidenote: All Men Possible Heirs.] - -It may be asked, If such is the condition of those here referred to as -“children,” how can they be spoken of as heirs? The answer is plain. It -is on the principle that it is not manifest who constitute the seed, -until the harvest. God has not cast off the human race; therefore, since -the first man created was called “the son of God,” it follows that all -men are heirs in the sense that they are in their minority. As already -learned, “before faith came,” although all were wanderers from God, we -were kept under the law, guarded by a severe master, “shut up,” in order -that we might be led to accept the promise. What a blessed thing it is -that God counts even the ungodly, those who are in the bondage of sin, -as His children,—wandering, prodigal sons, but still children. God has -made all men “accepted in the Beloved.” This probationary life is given -us for the purpose of giving us a chance to acknowledge Him as Father, -and to become sons indeed. But, unless we come back to Him, we shall die -as slaves of sin. - -[Sidenote: “The Fulness of the Time.”] - -Christ came in the fulness of time. A parallel statement to this is -found in Rom. 5:6: “When we were yet without strength, in due time -Christ died for the ungodly.” But the death of Christ serves for those -who live now and for those who lived before He was manifested in the -flesh in Judea, just as well as for the men who lived at that time. His -death made no more change eighteen hundred years ago than it did four -thousand years ago. It had no more effect on the men of that generation -than on the men of any other generation. It is once for all, and, -therefore, has an equal effect on every age. “The fulness of time” was -the time foretold in prophecy, when the Messiah should be revealed; but -the redemption was for all men in all ages. He was foreordained before -the foundation of the world, but was “manifest in these last times.” 1 -Peter 1:20. If it had been God’s plan that He should have been revealed -in this century, or even not until the last year before the close of -time, it would have made no difference with the Gospel. “He ever -liveth,” and He ever has lived, “the same yesterday, and to-day, and -forever.” It is “through the eternal Spirit” that He offers Himself for -us (Heb. 9:14), so that the sacrifice is equally present and efficacious -in every age. - -[Sidenote: “Born of a Woman.”] - -God sent forth His Son, born of a woman, and, therefore, a veritable -man. He lived an average lifetime on this earth in the flesh, and -suffered all the ills and troubles that fall to the lot of “man that is -born of woman.” “The Word was made flesh.” Christ always designated -Himself as “the Son of man,” thus forever identifying Himself with the -whole human race. The bond of union can never be broken. - -[Sidenote: “Born under the Law.”] - -Being born of a woman, Christ was necessarily born under the law, for -such is the condition of all mankind, and “in all things it behooved Him -to be made like unto His brethren, that He might be a merciful and -faithful High Priest in things pertaining to God, to make reconciliation -for the sins of the people.” Heb. 2:17. He takes everything on Himself. -“He hath borne our griefs, and carried our sorrows.” “Himself took our -infirmities, and bare our disease.” Matt. 8:17, R. V. “All we like sheep -have gone astray; we have turned every one to his own way; and the Lord -hath laid on Him the iniquity of us all.” He redeems us by coming into -our place literally, and taking our load off our shoulders. “Him who -knew no sin He made to be sin on our behalf; that we might become the -righteousness of God in Him.” 2 Cor. 5:21, R. V. In the fullest sense of -the word, and to a degree that is seldom thought of when the expression -is used, He became man’s substitute. That is, He permeates our being, -identifying Himself so fully with us that everything that touches or -affects us touches and affects Him. He is not our substitute in the -sense that one man is a substitute for another, in the army, for -instance, the substitute being in one place, while the one for whom he -is substitute is somewhere else, engaged in some other service. No; -Christ’s substitution is far different. He is our substitute in that He -substitutes Himself for us, and we appear no more. We drop out entirely, -so that it is “not I, but Christ.” Thus we cast our cares on Him, not by -picking them up and with an effort throwing them on Him, but by humbling -ourselves into the nothingness that we are, so that we leave the burden -resting on Him alone. Thus we see already how it is that He came - - - “To Redeem Them That Were under the Law.” - - -He does it in the most practical and real way. Whom does He -redeem?—“Them that were under the law.” We can not refrain from -referring for a moment to the idea that some have that this expression, -“to redeem them that were under the law,” has a mere local application. -They would have it that it means that Christ freed the Jews from the -necessity of offering sacrifices, or from any further obligation to keep -the commandments. Well, suppose we take it as referring only to the -Jews, and especially to those who lived at the time of His first advent; -what then?—Simply this, that we shut ourselves off from any place in the -plan of redemption. If it was only the Jews that were under the law, -then it was only the Jews that Christ came to redeem. Ah, we do not like -to be left out, when it comes to the matter of redemption! Then we must -acknowledge that we are, or were before we believed, “under the law;” -for Christ came to redeem none but those who were under the law. “Under -the law,” as we have already seen, means condemned by the law as -transgressors. Christ did “not come to call the righteous, but sinners -to repentance.” But the law condemns none but those who are amenable to -it, and who ought to keep it. Therefore, since Christ redeems us from -the law, from its condemnation, it follows that He redeems us to a life -of obedience to it. - -[Sidenote: “That We Might Receive the Adoption of Sons.”] - -“Beloved, now are we the sons of God.” 1 John 3:2. “As many as received -Him, to them gave He power to become the sons of God, even to them that -believe on His name.” John 1:12. This is an altogether different state -from that described in the third verse as “children.” In that state we -were “a rebellious people, lying children, children that will not hear -the law of the Lord.” Isa. 30:9. Believing on Jesus, and receiving the -adoption of sons, we are described “as obedient children, not fashioning -yourselves according to the former lusts in your ignorance.” 1 Peter -1:14. Christ said, “I delight to do Thy will, O My God; yea, Thy law is -within My heart.” Ps. 40:8. Therefore, since He becomes our substitute, -as described in the last paragraph but one, literally taking our place, -not instead of us, but coming into us, and living our life in us and for -us, it necessarily follows that the same law must be within our hearts -when we receive the adoption of sons. - -[Sidenote: The Witness of the Spirit.] - -“It is the Spirit that beareth witness, because the Spirit is truth.” 1 -John 5:6. “Because ye are sons, God hath sent forth the Spirit of His -Son into your hearts, crying, Abba, Father,” or, Father, Father. Oh, -what joy and peace come with the entering of the Spirit into the heart -as a permanent resident; not as a guest merely, but as sole proprietor! -Being justified by faith we have peace with God through our Lord Jesus -Christ, so that we “joy in God,” rejoicing even in tribulations, having -hope that never disappoints, because “the love of God is shed abroad in -our hearts by the Holy Ghost which is given unto us.” Rom. 5:1-5. Then -we can love even as God does; we have the same love, because we have the -Divine nature. “The Spirit itself beareth witness with our spirit, that -we are the children of God.” “He that believeth hath the witness in -himself.” - -[Sidenote: “No More a Servant, but a Son.”] - -“Thou art no more a servant, but a son.” It will be seen that as there -are two kinds of children, so there are two classes of servants. In the -first part of this chapter we have the word “children” used to designate -those who are not “of full age,” and have not their senses exercised to -discern both good and evil. Heb. 5:14. The promise is to them, even as -it is “to all that are afar off,” but it remains to be seen if they -will, by accepting it, become partakers of the divine nature, and so -sons of God indeed. While thus the children of wrath, men are servants -of sin, not servants of God. The Son of God is a servant, but a servant -in a far different sense from the servant here referred to. The -character of the servant depends on the master whom he serves. In this -chapter the word “servant” invariably applies, not to servants of God, -who are really sons, but to the bond-servants of sin. Between such a -servant and a son there is a vast difference. The slave can not possess -anything; he has no control over himself, and this is his distinguishing -characteristic. The free-born son, on the contrary, has dominion over -every created thing, as in the beginning, because he has the victory -over himself; for “he that is slow to anger is better than the mighty; -and he that ruleth his spirit than he that taketh a city.” - -[Sidenote: “If a Son, Then an Heir.”] - -When the prodigal son was wandering from the father’s house, he differed -nothing from a servant, because he was a servant, doing the most menial -drudgery. In that condition he came back to the old homestead, feeling -that he deserved no better place than that of a servant. But the father -saw him while he was yet a long way off, and ran and met him, and -received him as a son, and, therefore, as an heir, although he had -forfeited all right to heirship. So we have forfeited our right to be -called sons, and have squandered away the inheritance; yet God receives -us in Christ as sons indeed, and gives us the same rights and privileges -that Christ has. Although Christ is now in heaven at the right hand of -God, “far above all principality, and power, and might, and dominion, -and every name that is named, not only in this world, but also in that -which is to come” (Eph. 1:20, 21), He has nothing that He does not share -with us; for “God, who is rich in mercy, for His great love wherewith He -loved us, even when we were dead in sins, hath quickened [made alive] us -together with Christ, and hath raised us up together, and made us sit -together in heavenly places in Christ” (Eph. 2:4-6). Christ is one with -us in our present suffering, that we may be one with Him in His present -glory. He “hath exalted them of low degree.” Even now “He raiseth up the -poor out of the dust, and lifteth up the beggar from the dunghill, to -set them among princes, and to make them inherit the throne of glory.” 1 -Sam. 2:8. No king on earth has so great possessions, nor so much actual -power, as the poorest peasant who knows the Lord as his Father. - -[Sidenote: Heathen Bondage.] - -The apostle Paul, writing to the Corinthians, said, “Ye know that ye -were Gentiles, carried away unto these dumb idols, even as ye were led.” -1 Cor. 12:2. Even so it was with the Galatians. To them he wrote, “Not -knowing God, ye were in bondage to them which by nature are no gods.” If -this fact is borne in mind, it will save the reader from falling into -some very common errors in opinion concerning this Epistle. The -Galatians had been heathen, worshiping idols, and in bondage to the most -degrading superstitions. Bear in mind that this bondage is the same as -that which is spoken of in the preceding chapter,—they were “shut up” -under the law. It was the very same bondage in which all unconverted -persons are, for in the second and third chapters of Romans we are told -that “there is no difference; for all have sinned.” The Jews themselves, -who did not know the Lord by personal experience, were in the same -bondage,—the bondage of sin. “Every one that committeth sin is the -bond-servant of sin.” John 8:34, R. V. And “he that committeth sin is of -the devil.” 1 John 3:8. “The things which the Gentiles sacrifice, they -sacrifice to devils, and not to God.” 1 Cor. 10:20. If a man is not a -Christian, he is a heathen; there is no middle ground. If the Christian -apostatizes, he immediately becomes a heathen. We ourselves once walked -“according to the course of this world, according to the prince of the -power of the air, the spirit that now worketh in the children of -disobedience” (Eph. 2:2), and we “were aforetime foolish, disobedient, -deceived, serving divers lusts and pleasures, living in malice and envy, -hateful, hating one another” (Titus 3:3, R. V.). So we also were “in -bondage to them which by nature are no gods.” The meaner the master, the -worse the bondage. What language can depict the horror of being in -bondage to corruption itself? - -[Sidenote: In Love with Bondage.] - -“Now that ye have come to know God, or rather to be known of God, how -turn ye back again to the weak and beggarly rudiments, whereunto ye -desire to be in bondage over again?” Is it not strange that men should -be in love with chains? Christ has proclaimed “liberty to the captives, -and the opening of the prison to them that are bound” (Isa. 61:1), -saying to the prisoners, “Go forth,” and to them that are in darkness, -“Show yourselves” (Isa. 49:9); yet men who have heard these words, and -have come forth, and have seen the light of “the Sun of Righteousness,” -and have tasted the sweets of liberty, actually turn round and go back -into their prison, submit to be bound with their old chains, even -fondling them, and labor away at the hard treadmill of sin. Who has not -had something of that experience? It is no fancy picture. It is a fact -that men can come to love the most revolting things, even death itself; -for Wisdom says, “All they that hate Me love death.” Prov. 8:36. In the -Epistle to the Galatians we have a vivid picture of human experience. - -[Sidenote: Observing Heathen Customs.] - -“Ye observe days, and months, and times, and years.” This was an -evidence of their bondage. “Ah,” says some one, “they had gone back to -the old Jewish Sabbath; that was the bondage against which Paul would -warn us!” How strange it is that men have such an insane hatred of the -Sabbath, which the Lord Himself gave to the Jews, in common with all -other people on the earth, that they will seize upon every word that -they think they can turn against it, although in order to do so they -must shut their eyes to all the words that are around it! Anybody who -reads the Epistle to the Galatians, and thinks as he reads, must know -that the Galatians were not Jews. They had been converted from -heathenism. Therefore, previous to their conversion they had never had -anything to do with any religious custom that was practised by the Jews. -They had nothing whatever in common with the Jews. Consequently, when -they turned again to the “weak and beggarly elements” to which they were -willing again to be in bondage, it is evident that they were not going -back to any Jewish practise. They were going back to their old heathen -customs. “But were not the men who were perverting them Jews?”—Yes, they -were. But remember this one thing, when you seek to turn a man away from -Christ to some substitute for Christ, you can not tell where he will -end. You can not make him stop just where you want him to. If a -converted drunkard loses faith in Christ, he will take up his drinking -habits as surely as he lives, even though the Lord may have taken the -appetite away from him. So when these “false brethren”—Jewish opposers -of “the truth of the Gospel” as it is in Christ—succeeded in seducing -the Galatians from Christ, they could not get them to stop with Jewish -ceremonies. No; they inevitably drifted back to their old heathen -superstitions. - -[Sidenote: Forbidden Practises.] - -Read the tenth verse again, and then read Deut. 18:10: “There shall not -be found among you any one that maketh his son or his daughter to pass -through the fire, or that useth divination, or an observer of times, or -an enchanter, or a witch.” Now read what the Lord says to the heathen -who would shield themselves from just judgment that is about to come -upon them: “Thou art wearied in the multitude of thy counsels. Let now -the astrologers, the star-gazers, the monthly prognosticators, stand up, -and save thee from these things that shall come upon thee.” Isa. 47:13. -Here we see that the very things to which the Galatians were returning, -were forbidden by the Lord when He brought Israel out of Egypt. Now we -might as well say that when God forbade these things He was warning the -Israelites against keeping the Sabbath, as to say that Paul was -upbraiding the Galatians for keeping it, or that he had any reference to -it whatever. God forbade these things at the very time when He gave the -commandment concerning Sabbath-keeping. So far back into their old ways -had the Galatians gone that Paul was afraid lest all his labor on them -had been in vain. They were forsaking God and returning to “the weak and -beggarly elements of the world,” which no reverent person can think of -as ever having had any connection with God. They were changing their -glory for “that which doth not profit” (Jer. 2:11); for “the customs of -the heathen are vain.” - -There is just as much danger for us in this respect as there ever was -for any people. Whoever trusts in himself, having any confidence -whatever in the flesh, is worshiping the works of his own hands instead -of God, just as truly as does any one who makes and bows down to a -graven image. It is so easy for a man to trust to his own supposed -shrewdness, to his ability to “take care of himself,” and to forget that -the thoughts even of the wise are vain, and that there is no power but -of God. “Let not the wise man glory in his wisdom, neither let the -mighty man glory in his might, let not the rich man glory in his riches; -but let him that glorieth glory in this, that he understandeth and -knoweth Me, that I am the Lord which exercise loving-kindness, judgment, -and righteousness, in the earth; for in these things I delight, saith -the Lord.” Jer. 9:23, 24. - -[Sidenote: The Messenger Not Personally Affronted.] - -“He whom God hath sent speaketh the words of God.” John 3:34. The -apostle Paul was sent by God and the Lord Jesus Christ, and did not -speak his own words. He was a messenger, bearing a message from God, and -not from any man. The work was not his, nor any other man’s, but God’s, -and he was but the humble instrument, the earthen vessel, which God had -chosen as the means of carrying His glorious Gospel of grace. Therefore, -Paul did not feel affronted when his message was unheeded or even -rejected. “Ye have not injured me at all,” he says. He did not regret -the labor that he had bestowed upon the Galatians, on his own account, -as though it were so much of his time wasted; but he was fearful for -them, lest his labor had been in vain as far as they were concerned. The -man who from the heart can say, “Not unto us, O Lord, not unto us, but -unto Thy name give glory, for Thy mercy, and for Thy truth’s sake” (Ps. -115:1), can not feel personally injured if his message is not received. -Whoever becomes irritated or angry when his teaching is slighted or -ignored or scornfully rejected, shows either that he has forgotten that -it was God’s words that he was speaking, or else that he had mingled -with them or substituted for them words of his own. This is what has led -to all the persecution that has disgraced the professed Christian -church. Men have arisen speaking perverse things to draw away disciples -after themselves, and when their sayings and customs were not heeded, -they have been offended, and have visited their vengeance on the -so-called heretics. No one in all the ages has ever suffered persecution -for failure to obey the commandments of God, but only for neglect of -human customs and traditions. It is a grand thing always to be zealous -in a good thing, but let the zeal be according to sanctified knowledge. -The zealous person should frequently ask himself, Whose servant am I? If -he is God’s servant, then he will be content with delivering the message -that God has given him, leaving vengeance to God, to whom it belongs. - -[Sidenote: Power in Weakness.] - -“Ye know that because of an infirmity of the flesh I preached the Gospel -unto you the first time.” From the incidental statements in this Epistle -we can easily gather the history of the experience of the Galatian -brethren, and of Paul’s relation to it. Having been detained in Galatia -by physical weakness, he preached the Gospel “in demonstration of the -Spirit and of power,” so that the people saw Christ crucified among -them, and, accepting Him, were filled with the power and joy of the Holy -Ghost. Their joy and blessedness in the Lord was testified to publicly, -and they suffered much persecution in consequence; but this they counted -as nothing. Paul, in spite of his unsightly appearance (compare 1 Cor. -2:1-5; 2 Cor. 10:10), was received as God’s own messenger, because of -the joyful news that he brought. So highly did they appreciate the -riches of grace which he had opened up to them, that they would gladly -have given their own eyes to supply his deficiency. All this is referred -to in order that the Galatians may see from what they have fallen, as -they consider their present barrenness, and that they may know that the -apostle was disinterested in his solicitude for them. He told them the -truth once, and they rejoiced in it; it is not possible that he is -become their enemy because he continues to tell them the same truth. - -But there is still more in these personal references. We must not -imagine that Paul was pleading for personal sympathy when he referred to -his afflictions, and to the great inconvenience under which he had -labored. Far from it. Not for a moment did he lose sight of the purpose -for which he was writing, namely, to show that “the flesh profiteth -nothing,” but that everything of good is from the Holy Spirit of God. -The Galatians had “begun in the Spirit.” Paul was naturally small of -stature, and weak in body, and was suffering special affliction when he -first met them; yet, in spite of his almost absolute helplessness, he -preached the Gospel with such mighty power that none could fail to see -that there was a real, although unseen, presence with him. The Gospel is -not of man, but of God. It was not made known to them by the flesh, and -they were not indebted to the flesh for any of the blessings that they -had received. What blindness, what infatuation, then, for them to think -to perfect by their own efforts that which nothing but the power of God -could begin! Have we learned this lesson? - -[Sidenote: Where Is the Blessedness?] - -Everybody who has ever had any acquaintance with the Lord, knows that in -accepting Him there is joy. It is always expected that a new convert -will have a beaming countenance, and a joyful testimony. So it had been -with the Galatians. But now their expressions of thanksgiving had given -place to bickering and strife. See Gal. 5:15. Is it not strange that -people do not expect that old Christians will have as much enthusiasm as -young converts? that it is taken for granted that the first joy, and the -warmth of the first love, will gradually die away? So it is, but so it -should not be. That which God has against His people is this, that they -have left their first love. Rev. 2:4. “The path of the just is as the -shining light, that shineth more and more unto the perfect day.” Prov. -4:18. Note that this is the path of the just, and the just are they who -live by faith. When men turn from the faith, or attempt to substitute -works for it, the light goes out. Jesus said, “These things have I -spoken unto you, that My joy might remain in you, and that your joy -might be full.” John 15:11. He gives the oil of joy—the Holy Spirit—for -mourning, and that is abiding. The life is manifested that we might have -fulness of joy. 1 John 1:1-4. The fountain of life is never exhausted; -the supply is never diminished. If, therefore, our light grows dim, and -our joy gives place to a dull, monotonous grind, we may know that we -have turned aside out of the way of life. - -[Sidenote: Desiring to Be under the Law.] - -“Tell me, ye that desire to be under the law, do ye not hear the law?” -After what we have already had, there will be no one to come with the -objection that to be under the law can not be a very deplorable -condition, else the Galatians would not have desired to be under it. -“There is a way that seemeth right unto a man; but the end thereof are -the ways of death.” Prov. 16:25. How many there are who love ways that -everybody except themselves can see are leading them direct to death; -yes, there are many who, with their eyes wide open to the consequences -of their course, will persist in it, deliberately choosing “the -pleasures of sin for a season,” rather than righteousness and length of -days. To be “under the law” of God is to be condemned by it as a sinner -chained and doomed to death, yet many millions besides the Galatians -have loved the condition, and still love it. Ah, if they would only hear -what it says! There is no reason why they should not hear it, for it -speaks in thunder tones. “He that hath ears to hear, let him hear.” - -[Sidenote: “What Saith the Law?”] - -It saith, “Cast out the bondwoman and her son; for the son of the -bondwoman shall not be heir with the son of the freewoman.” It speaks -death to all who take pleasure in the beggarly elements of the world. -“Cursed is every one that continueth not in all things which are written -in, the book of the law to do them.” To what place shall the wicked -bond-servant be cast out?—“Into outer darkness; there shall be weeping -and gnashing of teeth.” “For, behold, the day cometh, that shall burn as -an oven; and all the proud, yea, and all that do wickedly, shall be -stubble; and the day that cometh shall burn them up, saith the Lord of -hosts, that it shall leave them neither root nor branch.” Therefore, -“Remember ye the law of Moses My servant, which I commanded unto him in -Horeb for all Israel, with the statutes and judgments.” Mal. 4:1, 4. All -who are under the law, whether they be called Jews or Gentiles, -Christians or Mohammedans, are in bondage to Satan,—in the bondage of -transgression and sin,—and are to be cast out. “Every one that -committeth sin is the bond-servant of sin. And the bond-servant abideth -not in the house forever; the son abideth forever.” Thank God, then, for -“the adoption of sons.” - -[Sidenote: “Two Sons.”] - -Those false teachers would persuade the brethren that in turning from -whole-hearted faith in Christ and trusting to works which they -themselves could do, they would become children of Abraham, and so heirs -of the promises. They forgot that Abraham had two sons. I myself have -talked with a Jew according to the flesh, who did not know that Abraham -had more than one son; and there are many Christians who seem to think -that to be descended from Abraham, after the flesh, is all-sufficient to -insure one a share in the promised inheritance. “They which are the -children of the flesh, these are not the children of God; but the -children of the promise are counted for the seed.” Rom. 9:8. Now of the -two sons of Abraham, one was born after the flesh, and the other was by -promise, born of the Spirit. “By faith even Sarah herself received power -to conceive seed when she was past age, since she counted Him faithful -who had promised.” Heb. 11:11, R. V. Hagar was an Egyptian slave. The -children of a slave woman are always slaves, even though their father be -a freeman; and so Hagar could bring forth children only to bondage. But -long before Ishmael was born, the Lord had plainly signified to Abraham, -who wished that his servant Eliezer might be his heir, that it was not a -bond-servant, even though born in his house, that He had promised him, -but a free-born son,—a son born of a freewoman. God has no slaves in His -kingdom. - -[Sidenote: “These Are the Two Covenants.”] - -What are the two covenants?—The two women, Hagar and Sarah; for we read -that Hagar is Mount Sinai, “which gendereth to bondage.” That is, just -as Hagar could not bring forth any other kind of children than slaves, -so the law, even the law that God spoke from Sinai, can not beget -freemen. It can do nothing but hold them in bondage. “The law worketh -wrath;” “for by the law is the knowledge of sin.” The same is true of -the covenant from Sinai, for it consisted merely of the promise of the -people to keep that law, and had, therefore, no more power to make them -free than the law itself had,—no more power than they already had in -their bondage. Nay, rather, it “gendered to bondage,” since their making -it was simply a promise to make themselves righteous by their own works, -and man in himself is “without strength.” - -Consider the situation: The people were in the bondage of sin; they had -no power to break their chains; but the speaking of the law made no -change in their condition; it introduced no new feature. If a man is in -prison for crime, you can not release him by reading the statutes to -him. It was the law that put him there, and the reading of it to him -only makes his captivity more painful. - -“Then did not God Himself lead them into bondage?”—Not by any means; -since He did not induce them to make that covenant at Sinai. Four -hundred and thirty years before that time He had made a covenant with -Abraham, which was sufficient for all purposes. That covenant was -confirmed in Christ, and, therefore, was a covenant from above. See John -8:23. It promised righteousness as a free gift of God through faith, and -it included all nations. All the miracles that God had wrought in -delivering the children of Israel from Egyptian bondage were but -demonstrations of His power to deliver them and us from the bondage of -sin. Yes, the deliverance from Egypt was itself a demonstration not only -of God’s power, but also of His desire to lead them from the bondage of -sin, that bondage in which the covenant from Sinai holds men, because -Hagar, who is the covenant from Sinai, was an Egyptian. So when the -people came to Sinai, God simply referred them to what He had already -done, and then said, “Now therefore, if ye will obey My voice indeed, -and keep My covenant, then ye shall be a peculiar treasure unto Me above -all people; for all the earth is Mine.” Ex. 19:5. To what covenant did -He refer?—Evidently to the one already in existence, His covenant with -Abraham. If they would simply keep God’s covenant, that is, God’s -promise,—keep the faith,—they would be a peculiar treasure unto God, for -God, as the possessor of all the earth, was able to do with them all -that He had promised. The fact that they in their self-sufficiency -rashly took the whole responsibility upon themselves, does not prove -that God led them into making that covenant, but the contrary. He was -leading them out of bondage, not into it, and the apostle plainly tells -us that covenant from Sinai was nothing but bondage. - -Further, if the children of Israel who came out of Egypt had but walked -“in the steps of that faith of our father Abraham, which he had being -yet uncircumcised” (Rom. 4:12), the law would never have been spoken -from Sinai; “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” (Rom. 4:13). Faith justifies, makes righteous; -if the people had had Abraham’s faith, they would have had the -righteousness that he had; and then there would have been no occasion -for the entering of the law, which was “spoken because of -transgression.” The law would have been in their hearts, and they would -not have needed to be awakened by its thunders to a sense of their -condition. God never expected, and does not now expect, that any person -can get righteousness by the law proclaimed from Sinai; and everything -connected with Sinai shows it. Yet the law is truth, and must be kept. -God delivered the people from Egypt, “that they might observe His -statutes, and keep His laws.” Ps. 105:45. We do not get life by keeping -the commandments, but God gives us life in order that we may keep them. - -[Sidenote: The Two Covenants Parallel.] - -Note the statement which the apostle makes when speaking of the two -women, Hagar and Sarah: “These are the two covenants.” So then the two -covenants existed in every essential particular in the days of Abraham. -Even so they do to-day; for the Scripture says now as well as then, -“Cast out the bondwoman and her son.” We see then that the two covenants -are not matters of time, but of condition. Let no one flatter himself -that he can not be under the old covenant, because the time for that is -passed. The time for that is passed only in the sense that “the time -past of our life may suffice us to have wrought the will of the -Gentiles, when we walked in lasciviousness, lusts, excess of wine, -revelings, banquetings, and abominable idolatries.” 1 Peter 4:3. - -[Sidenote: Difference Between the Two.] - -The difference is just the difference between a freewoman and a slave. -Hagar’s children, no matter how many she might have had, would have been -slaves, while those of Sarah would necessarily be free. So the covenant -from Sinai holds all who adhere to it in bondage “under the law;” while -the covenant from above gives freedom, not freedom from obedience to the -law, but freedom from disobedience to it. The freedom is not found away -from the law, But in the law. Christ redeems from the curse, which is -the transgression of the law. He redeems us from the curse, that the -blessing may come on us; and the blessing is obedience to the law. -“Blessed are the undefiled in the way, who walk in the law of the Lord.” -Ps. 119:1. This blessedness is freedom. “I will walk at liberty; for I -seek Thy precepts.” Ps. 119:45. - -The difference between the two covenants may be put briefly thus: In the -covenant from Sinai we ourselves have to do with the law alone, while in -the covenant from above, we have the law in Christ. In the first -instance it is death to us, since the law is sharper than any two-edged -sword, and we are not able to handle it without fatal results; but in -the second instance we have the law “in the hand of a Mediator.” In the -one case it is what we can do; in the other case it is what the Spirit -of God can do. Bear in mind that there is not the slightest question in -the whole Epistle to the Galatians as to whether or not the law should -be kept. The only question is, How shall it be done? Is it to be our own -doing, so that the reward shall not be of grace but of debt? or is it to -be God working in us both to will and to do of His good pleasure? - -[Sidenote: Mount Sinai and Mount Zion.] - -“This Agar is Mount Sinai in Arabia, and answereth to Jerusalem which -now is, and is in bondage with her children. But Jerusalem which is -above is free, which is the mother of us all.” As there are the two -covenants, so there are two cities to which they pertain. Jerusalem -which now is pertains to the old covenant—to Mount Sinai. It will never -be free, but will be replaced by the city of God, the heavenly -Jerusalem, “which cometh down out of heaven.” Rev. 3:12; 21:1-5. It is -the city for which Abraham looked, the “city which hath foundations, -whose builder and maker is God.” Heb. 11:10; Rev. 21:14. There are many -who build great hopes—all their hope—on Jerusalem which now is. For such -the veil remaineth “untaken away in the reading of the old testament.” 2 -Cor. 3:14. They are in reality looking to Mount Sinai and the old -covenant for salvation, and it is not to be found there. “For ye are not -come unto the mount that might be touched, and that burned with fire, -nor unto blackness, and darkness, and tempest, and the sound of a -trumpet, and the voice of words; which voice they that heard entreated -that the word should not be spoken to them any more (for they could not -endure that which was commanded, And if so much as a beast touch the -mountain, it shall be stoned, or thrust through with a dart; and so -terrible was the sight, that Moses said, I exceedingly fear and quake); -but ye are come unto Mount Sion, and unto the city of the living God, -the heavenly Jerusalem, and to an innumerable company of angels, to the -general assembly and church of the first-born, which are written in -heaven, and to God the Judge of all, and to the spirits of just men made -perfect, and to Jesus the Mediator of the new covenant, and to the blood -of sprinkling, that speaketh better things than that of Abel.” Heb. -12:18-24. - -Whoever looks to the present Jerusalem for blessings, is looking to the -old covenant, to Mount Sinai, to bondage; whoever worships with his face -toward the New Jerusalem, and who expects blessings only from it, is -looking to the new covenant, to Mount Zion, to freedom; for “Jerusalem -which is above is free.” From what is it free?—Free from sin; and since -it is our mother, it begets us anew, so that we also become free from -sin. Free from the law?—Yes, certainly, for the law has no condemnation -for them who are in Christ Jesus. - -But do not let anybody deceive you with vain words, telling you that you -may now trample God’s law underfoot,—that law which He Himself -proclaimed in such awful majesty from Sinai. Coming to Mount Sion,—to -Jesus, the Mediator of the new covenant, and to the blood of -sprinkling,—we become free from sin,—from transgression of the law. The -basis of God’s throne in Zion is His law. From the throne proceed the -same “lightnings and thunderings and voices” (Rev. 4:5; 11:19) as from -Sinai, because the selfsame law is there. But it is “the throne of -grace,” and, therefore, in spite of the thunders, we come to it boldly, -assured that from God, the Judge of all, who sits upon the mercy-seat, -we shall obtain mercy. Nay, more, we shall also find grace to help in -time of need,—grace to help us in the hour of temptation to sin,—for out -of the midst of the throne, from the slain Lamb (Rev. 5:6), flows the -river of water of life, bringing to us from the heart of Christ “the law -of the Spirit of life.” We drink of it, we bathe in it, and we find -cleansing from all sin. - -“Why didn’t the Lord bring the people directly to Mount Zion then, where -they could find the law as life, and not to Mount Sinai, where it was -only death?” - -That is a very natural question, and one that is easily answered. It was -because of their unbelief. When God brought Israel out of Egypt, it was -His purpose to bring them to Mount Zion as directly as they could go. -When they had crossed the Red Sea, they sang an inspired song, of which -this was a part: “Thou in Thy mercy hast led forth the people which Thou -hast redeemed; Thou hast guided them in Thy strength unto Thy holy -habitation.” “Thou shalt bring them in, and plant them in the mountain -of Thine inheritance, in the place, O Lord, which Thou hast made for -Thee to dwell in, in the sanctuary, O Lord, which Thy hands have -established.” Ex. 15:13, 17. If they had continued singing, they would -very soon have come to Zion; for the redeemed of the Lord “come with -singing unto Zion,” and everlasting joy is upon their heads. Isa. 35:10; -51:11. The dividing of the Red Sea was the proof of this. See verse 10. -But they soon forgot the Lord, and murmured in unbelief. Therefore “the -law was added because of transgressions.” It was their own fault—the -result of their sinful unbelief—that they came to Mount Sinai instead of -to Mount Zion. - -Nevertheless, God did not leave Himself without witness of His -faithfulness. At Mount Sinai the law was in the hand of the same -Mediator, Jesus, to whom we come when we come to Zion; and from the Rock -in Horeb, which is Sinai, flowed the living stream, the water of life -from the heart of Christ. Ex. 17:6; 1 Cor. 10:4. There they had not -merely the picture, but the reality, of Mount Zion. Every soul whose -heart there turned to the Lord, would have beheld His unveiled glory, -even as Moses did, and, being transformed by it, would have found the -ministration of righteousness, instead of the ministration of -condemnation. “His mercy endureth forever;” and even upon the clouds of -wrath from which proceed the thunders and lightnings of the law, shines -the glorious face of the Sun of Righteousness, and forms the bow of -promise. - -[Sidenote: “The Son Abideth Ever.”] - -“Cast out the bondwoman and her son; for the son of the bondwoman shall -not be heir with the son of the freewoman.” “The bond-servant abideth -not in the house forever; the son abideth forever.” John 8:35, R. V. -Here is comfort for every soul. You are a sinner, or, at best, “trying -to be a Christian,” and you tremble with terror at these words, as you -realize that you are in bondage,—that sin has a hold upon you, and you -are bound by the cords of evil habits. Ah, you must learn not to be -afraid when the Lord speaks, for He speaks peace, even though it be with -a voice of thunder! The more majestic the voice, the greater the peace -that He gives. Take courage! The son of the bondwoman is the flesh and -its works. “Flesh and blood can not inherit the kingdom of God; neither -doth corruption inherit incorruption.” But God says, “Cast out the -bondwoman and her son,” and if you are willing that His will shall be -done in you as it is done in heaven, He will see that the flesh and its -works are cast out from you, and you will be “delivered from the bondage -of corruption into the glorious liberty of the children of God.” That -command which so frightened you is simply the voice commanding the evil -spirit to depart, and to come no more into you. It speaks to you victory -over every sin. Receive Christ by faith, and you have the power to -become the son of God, heir of a kingdom which can not be moved, but -which, with all its people, abideth forever. - -[Sidenote: “Stand Fast, Therefore.”] - -Where shall we stand?—“In the liberty wherewith Christ hath made us -free.” And what freedom is that?—It is the freedom of Christ Himself, -whose delight was in the law of the Lord, because it was in His heart. -Ps. 40:8. “The law of the Spirit of life in Christ Jesus hath made me -free from the law of sin and death.” Rom. 8:2. We stand only by faith. - -In this freedom there is no trace of bondage. It is perfect liberty. It -is liberty of soul, liberty of thought, as well as liberty of action. It -is not that we are simply given the ability to keep the law, but we are -given the mind that finds delight in doing it. It is not that we comply -with the law because we see no other way of escape from punishment; that -would be galling bondage. It is from such bondage that God’s covenant -releases us. No; the promise of God, when accepted, puts the mind of the -Spirit into us, so that we find the highest pleasure in obedience to all -the precepts of God’s Word. The soul is as free as a bird soaring above -the mountain-tops. It is the glorious liberty of the children of God, -who have the full range of “the breadth, and length, and depth, and -height” of God’s universe. It is the liberty of those who do not have to -be watched, but who can be trusted anywhere, since their every step is -but the movement of God’s own holy law. Why be content with bondage, -when such limitless freedom is yours? The prison doors are open; walk -out into God’s freedom. - - “Out of my shameful failure and loss, - Jesus, I come. Jesus, I come. - Into the glorious gain of Thy cross, - Jesus, I come to Thee. - Out of earth’s sorrows, into Thy balm, - Out of life’s storm, and into Thy calm, - Out of distress to jubilant psalm, - Jesus, I come to Thee. - - “Out of unrest and arrogant pride, - Jesus, I come. Jesus, I come. - Into Thy blessed will to abide, - Jesus, I come to Thee. - Out of myself to dwell in Thy love, - Out of despair into raptures above, - Upward for aye on wings like a dove, - Jesus, I come to Thee.” - - - - - CHAPTER V. - The Spirit’s Power over the Flesh. - - -With freedom did Christ set us free; stand fast therefore, and be not -entangled again in a yoke of bondage. - -“Behold, I Paul say unto you, that, if ye receive circumcision, Christ -will profit you nothing. Yea, I testify again to every man that -receiveth circumcision, that he is a debtor to do the whole law. Ye are -severed from Christ, ye who would be justified by the law; ye are fallen -away from grace. For we through the Spirit by faith wait for the hope of -righteousness. For in Christ Jesus neither circumcision availeth -anything, nor uncircumcision; but faith working through love. Ye were -running well; who did hinder you that ye should not obey the truth? This -persuasion came not of him that calleth you. A little leaven leaveneth -the whole lump. I have confidence to you-ward in the Lord, that ye will -be none otherwise minded; but he that troubleth you shall bear his -judgment, whosoever he be. But I, brethren, if I still preach -circumcision, why am I still persecuted? then hath the stumbling-block -of the cross been done away. I would that they which unsettle you would -even cut themselves off. - -“For ye, brethren, were called for freedom; only use not your freedom -for an occasion to the flesh, but through love be servants one to -another. For the whole law is fulfilled in one word, even in this: Thou -shalt love thy neighbor as thyself. But if ye bite and devour one -another, take heed that ye be not consumed one of another. - -“But I say, Walk by the Spirit, and ye shall not fulfil the lust of the -flesh. For the flesh lusteth against the Spirit, and the Spirit against -the flesh; for these are contrary the one to the other; that ye may not -do the things that ye would. But if ye are led by the Spirit, ye are not -under the law. Now the works of the flesh are manifest, which are these, -fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, -strife, jealousies, wraths, factions, divisions, heresies, envyings, -drunkenness, revelings, and such like; of the which I forewarn you, even -as I did forewarn you; that they which practise such things shall not -inherit the kingdom of God. But the fruit of the Spirit is love, joy, -peace, long-suffering, kindness, goodness, faithfulness, meekness, -temperance; against such there is no law. And they that are of Christ -Jesus have crucified the flesh with the passions and the lusts thereof. - -“If we live by the Spirit, by the Spirit let us also walk. Let us not be -vainglorious, provoking one another, envying one another.” Galatians 5, -R. V. - - * * * * * - -The connection between the fourth and fifth chapters of Galatians is -closer than between any other two, so much so that it is difficult to -see how anybody could ever have hit upon the idea of making a chapter -division. One can not possibly close his reading of the fourth chapter -with the thirty-first verse, but must take in the first verse of the -fifth chapter, as we have done. But we have not by any means learned all -from that verse that we may, and we therefore dwell upon it longer. - -[Sidenote: The Freedom That Christ Gives.] - -When Christ was manifest in the flesh, His work was to proclaim -“deliverance to the captives,” and “to set at liberty them that are -bruised.” The miracles that He performed were practical illustrations of -this work, and one of the most striking may well be considered at this -stage of our study. - -“And He was teaching in one of the synagogues on the Sabbath. And, -behold, there was a woman which had a spirit of infirmity eighteen -years, and was bowed together, and could in nowise lift up herself. And -when Jesus saw her, He called her to Him, and said unto her, Woman, thou -art loosed from thine infirmity. And He laid His hands on her; and -immediately she was made straight, and glorified God.” Luke 13:10-13. - -Then when the hypocritical ruler of the synagogue complained because -Jesus did this miracle on the Sabbath, He referred to how each one would -loose his ox or ass from the stall, and lead him to water, and then -said:— - -“And ought not this woman, being a daughter of Abraham, whom Satan hath -bound, lo, these eighteen years, be loosed from this bond on the Sabbath -day?” - -Two features in this case are worthy of special note: The woman was -bound by Satan, and she had a spirit of infirmity, or absence of -strength. - -Now note how accurately this describes our condition before we meet -Christ. - -1. We are bound by Satan, “taken captive by him at his will.” “Every one -that committeth sin is the bond-servant of sin” (John 8:34), and “he -that committeth sin is of the devil” (1 John 3:8). “His own iniquities -shall take the wicked himself, and he shall be holden with the cords of -his sins.” Prov. 5:22. Sin is the cord with which Satan binds us. - -2. We have a spirit of infirmity, and can in nowise lift ourselves up, -or free ourselves from the chains that bind us. It was when we were -“without strength” that Christ died for us. Rom. 5:6. Now these two -words, “without strength,” are translated from the very same word that -is rendered “infirmity” in the account of the woman whom Jesus healed. -She was “without strength.” To be without strength means to have no -strength at all. That is our condition. - -[Sidenote: What Jesus Does for Us.] - -What now does Jesus do for us?—He takes the weakness, and gives us in -return His strength. “We have not an High Priest which can not be -touched with the feeling of our infirmities.” Heb. 4:15. “Himself took -our infirmities, and bare our sicknesses.” Matt. 8:17. He becomes all -that we are, in order that we may become all that He is. He was “born -under the law, to redeem them that were under the law.” He hath -delivered us from the curse, being made a curse for us, that the -blessing might come to us. Although He knew no sin, He was made to be -sin for us, “that we might be made the righteousness of God in Him.” 2 -Cor 5:21. - -[Sidenote: Why He Does It.] - -Why did Jesus make that woman free from her infirmity?—In order that she -might walk at liberty. Certainly it was not in order that she might -continue of her own free will to do that which before she was obliged to -do. And why does He make us free from sin?—In order that we may live -free from sin. On account of the weakness of our flesh, we are unable to -do the righteousness of the law; therefore Christ, who is come in the -flesh, and who has power over all flesh, strengthens us with might by -His Spirit in the inner man, that the righteousness of the law may be -fulfilled in us, who walk not after the flesh, but after the Spirit. We -can not tell how He does it; He alone knows how it is done, because He -alone has the power; but we may know the reality of it. - -[Sidenote: Present Freedom.] - -Pay special attention to the words of Jesus to the woman, uttered while -she was yet bound down, and unable to lift herself up: “Thou art loosed -from thine infirmity.” “Thou art loosed,” present tense. That is just -what He says to us. To every captive He has proclaimed deliverance. The -woman “could in nowise lift up herself;” yet at the word of Christ she -at once stood erect. She could not do it, yet she did. The things that -are impossible for men are possible for God. “The Lord upholdeth all -that fall, and raiseth up all those that be bowed down.” Ps. 145:14. -Faith does not make facts; it only lays hold of them. There is not a -single soul that is bowed down with the weight of sin which Satan hath -bound on him, whom Christ does not lift up. Freedom is his; he has only -to make use of it. Let the message be sounded far and wide. Let every -soul hear it, that Christ has given deliverance to every captive. -Thousands will rejoice at the news. - -Christ came to restore that which was lost; He redeems us from the -curse; He hath redeemed us; therefore the liberty wherewith He makes us -free is the liberty that existed before the curse came. Man was made a -king. It was not merely the one individual first created who was made -king, but all mankind. “In the day that God created man, in the likeness -of God made He him; male and female created He them; and blessed them, -and called their name Adam,” that is, man. Gen. 5:1, 2. “And God said, -Let us make man in our image, after our likeness; and let them have -dominion over the fish of the sea, and over the fowl of the air, and -over the cattle, and over all the earth, and over every creeping thing -that creepeth upon the earth. So God created man in His own image, in -the image of God created He him; male and female created He them. And -God blessed them, and God said unto them, Be fruitful, and multiply, and -replenish the earth, and subdue it; and have dominion,” etc. The -dominion, we see, was given to every human being, male and female. - -This dominion was universal. When God made man, He “put all things in -subjection under his feet. For in that He put all in subjection under -him, He left nothing that is not put under him.” Heb. 2:8. The dominion -was not confined to this planet; for when God crowned man with glory and -honor, He set him over the works of His hands (Heb. 2:7), and we read, -“Thou, Lord, in the beginning hast laid the foundation of the earth; and -the heavens are the works of Thine hands” (Heb. 1:10). This shows how -free man was before the curse came; for it is self-evident that a ruler -must have absolute freedom, at least as far as his dominion extends, -else he is not ruler. - -It is true that now we do not see all things put under man; “but we -behold Him who hath been made a little lower than the angels, even -Jesus, because of the suffering of death crowned with glory and honor, -that by the grace of God He should taste death for every man” (Heb. 2:9, -R. V.), and thus redeem every man from the curse of the lost dominion. -“Crowned with glory and honor.” A crown implies kingship, and Christ’s -crown is that which man had when he was set over the works of God’s -hands. Accordingly, Christ (as man, mind you, in the flesh), just as He -was about to ascend to heaven after the resurrection, said: “All power -is given unto Me in heaven and in earth. Go ye therefore.” Matt. 28:18, -19. This indicates that the same power is given to us in Him; and this -is made certain by the inspired prayer that we might know the exceeding -greatness of God’s power in us who believe, “according to the working of -His mighty power, which He wrought in Christ, when He raised Him from -the dead, and set Him at His own right hand in the heavenly places, far -above all principality, and power, and might, and dominion, and every -name that is named, not only in this world, but also in that which is to -come; and hath put all things under His feet;” and this prayer is -followed by the statement that God has made us alive in Christ, and -“raised us up together, and made us sit together in heavenly places in -Christ Jesus.” Eph. 1:18-22; 2:1-6. - -Christ has tasted death for us as man, and through the cross has -redeemed us from the curse. If we are crucified with Him, we are also -risen with Him, and made to sit together with Him in the heavenly -places, with all things under our feet. If we do not know this, it is -only because we have not allowed the Spirit to reveal it to us. The eyes -of our heart need to be enlightened by the Spirit, that we may know what -is “the hope of His calling, and what the riches of the glory of His -inheritance in the saints.” The exhortation to those who are dead and -risen with Christ is, “Let not sin therefore reign in your mortal body, -that ye should obey it in the lusts thereof.” Rom. 6:12. That shows that -we are masters. We have authority over sin, that it shall have no -dominion over us. - -We have redemption through the blood of Christ, even the forgiveness of -sin (Eph. 1:7); and when He “washed us from our sins in His own blood,” -He “made us kings and priests unto God and His Father.” Rev. 1:5, 6. -Glorious dominion! Glorious freedom! Freedom from the power of the -curse, even while surrounded by it; freedom from “this present evil -world,”—the lust of the flesh, the lust of the eyes, and the pride of -life! The freedom of the universe (power in heaven and on earth), so -that neither “the prince of the power of the air” nor the “rulers of the -darkness of this world” can have any dominion over us! It is the freedom -and authority that Christ had when He said, “Get thee hence, Satan.” And -the devil immediately left Him. It is authority “over all the power of -the enemy.” Luke 10:19. It is such freedom that nothing in heaven or -earth can coerce us, to make us do anything against our will. God will -not attempt it, for we hold our freedom from Him; and no one else can do -it. It is power over the elements, so that they will serve us, instead -of controlling us. We shall learn to recognize Christ and His cross in -everything, so that the curse will be powerless over us, and our minds -and bodies will not be subject to every change in the weather. Our -health will spring forth speedily; for the life of Jesus will be -manifest in our mortal flesh. Such glorious liberty no tongue or pen can -describe. Believe in it as the Holy Spirit makes it known, accept it, -and stand fast in it; yea, stand fast! - -[Sidenote: “Stand Fast.”] - -“By the word of the Lord were the heavens made; and all the host of them -by the breath of His mouth.” “He spake, and it was done; He commanded, -and it stood fast.” Ps. 33:6, 9. The same word that created the starry -host, speaks to us, “Stand fast!” It is not a command that leaves us as -helpless as before, but one which carries the performance of the act -with it. Recall the cases of the lame men who were healed. John 5:5-9; -Acts 3:2-8; 14:8-10. The command does the thing commanded. The heavens -did not create themselves, but were brought into existence by the word -of the Lord. Then let them be your teachers. “Lift up your eyes on high, -and see who hath created these, that bringeth out their host by number; -He calleth them all by name; by the greatness of His might, and for that -He is strong in power, not one is lacking.” Isa. 40:26, R. V. “He giveth -power to the faint; and to them that have no might He increaseth -strength.” Isa. 40:29. Listen to the words, “Stand fast!” - -[Sidenote: A Question of Profit.] - -“If ye receive circumcision, Christ will profit you nothing.” It should -be understood that much more is involved than the mere rite of -circumcision. The proof of this is found in the fact that this Epistle, -which has so much to say about circumcision, has been preserved by the -Lord for us, and contains the Gospel message for all time; yet -circumcision as a rite is not a burning, living question now. Nobody is -seeking to have Christians submit to the rite of circumcision in the -flesh. - -The question under consideration is how to obtain -righteousness—salvation from sin—and the inheritance of righteousness. -The fact is that it can be obtained only by faith—by receiving Christ -into the heart, and allowing Him to live His life in us. Abraham had -this righteousness of God by faith of Jesus Christ, and God gave Him -circumcision as a sign of that fact. It had a peculiar significance to -Abraham, serving continually to remind him of his failure, when he -tried, by means of the flesh, to fulfil God’s promise. The record of it -serves the same purpose for us. It signifies that “the flesh profiteth -nothing,” and is not, therefore, to be depended on. The mere fact of -being circumcised did not make Christ of no avail, for Paul was himself -circumcised, and as a matter of expediency he had Timothy circumcised. -Acts 16:1-3. But Paul did not count his circumcision nor any other -external thing of any value (Phil. 3:4-7), and when it was proposed to -circumcise Titus, as a thing necessary to salvation, he would not allow -it (Gal 2:3-5). - -That which was to be only the sign of an already-existing fact, was -taken by subsequent generations as the means of establishing the fact. -Circumcision, therefore, stands in this Epistle as the representative of -all kinds of work done by men with a view of obtaining righteousness. -Outward circumcision, in the flesh, which was what Judaizing teachers -were seeking to impose on believers from among the Gentiles as the great -means of salvation (see Acts 15:1), stands for the works of the flesh, -as opposed to the Spirit. - -Now the truth is stated that if a person does anything with the -expectation of being saved by it, that is, of getting salvation by his -own work, Christ profits him nothing. If Christ be not accepted as a -complete Redeemer, He is not accepted at all. That is to say, if Christ -be not accepted for what He is, He is rejected. He can not be other than -what He is. Christ is not divided; and He does not share with any other -person or thing the honor of being Saviour. Therefore it is easy to see -that if any one were circumcised with a view to receiving salvation -thereby, that would show absence of faith in Christ as the -all-sufficient and only Saviour of mankind. - -God gave circumcision as a sign of faith in Christ; the Jews perverted -it into a substitute for faith. So when a Jew boasted in his -circumcision, he was boasting of his own righteousness. This is shown by -verse 4: “Christ is become of no effect unto you, whosoever of you are -justified by the law; ye are fallen from grace.” This is no -disparagement of the law, but of man’s ability to keep the law. It is -the glory of the law that it is so holy, and its requirements are so -great, that no man is able to attain to the perfection of it. Only in -Christ is the righteousness of the law ours; and true circumcision is to -worship God in Spirit, to rejoice in Christ Jesus, and to put no -confidence in the flesh. Phil. 3:3. - -[Sidenote: In Debt to the Law.] - -“I testify again to every man that is circumcised, that he is a debtor -to do the whole law.” - -“There!” exclaims some one, “that shows that the law is a thing to be -avoided; for Paul says that those who are circumcised have got to do the -whole law; and he warns them not to be circumcised.” - -Not quite so hasty, my friend. Stick a little more closely to the text. -Read it again, and you will see that the bad thing is not the law, nor -the doing of the law, but that the thing to be avoided is being a debtor -to the law. Is there not a vast difference? It is a good thing to have -food to eat and clothes to wear, but it is a sorrowful thing to be in -debt for these necessary things. Sadder yet is it to be in debt for -them, and yet to lack them. - -A debtor is one who owes something. He who is in debt to the law, owes -what the law demands, namely, righteousness. Therefore, whoever is in -debt to the law is under the curse; for it is written, “Cursed is every -one that continueth not in all things that are written in the book of -the law to do them.” So to attempt to get righteousness by any other -means than by faith in Christ is to incur the curse of eternal debt. He -is eternally in debt, for he has nothing wherewith to pay; yet the fact -that he is in debt to the law,—debtor to do the whole law,—shows that he -ought to do it all. How shall he do it?—“This is the work of God, that -ye believe on Him whom He hath sent.” John 6:29. Let him cease trusting -in himself, and receive and confess Christ in his flesh, and then the -righteousness of the law will be fulfilled in him, because he will not -walk after the flesh, but after the Spirit. - -[Sidenote: “The Hope of Righteousness by Faith.”] - -“For we through the Spirit wait for the hope of righteousness by faith.” -Don’t pass this verse by without reading it more than once, or you will -think that it says something that it does not say. And as you read it, -think of what you have already learned about the promise of the Spirit. - -Don’t imagine that this verse teaches that, having the Spirit, we must -wait for righteousness. Not by any means; the Spirit brings -righteousness. “The Spirit is life because of righteousness.” Rom. 8:10. -When He is come, He will convince the world of sin and of righteousness. -John 16:8. Whoever, therefore, receives the Spirit, has the conviction -of sin, and has also the righteousness which the Spirit shows him that -he lacks, and which the Spirit alone can bring. - -What is the righteousness which the Spirit brings?—It is the -righteousness of the law; this we know, “for we know that the law is -spiritual.” Rom. 7:14. - -What, then, about the “hope of righteousness,” for which we wait through -the Spirit? Notice that it does not say that we through the Spirit hope -for righteousness, but that we wait for the hope of righteousness by -faith, that is, the hope which the possession of righteousness brings. -Let us briefly go over this matter in detail. It will not take long, for -we have already studied it, and all that we have to do is to refresh our -minds. - -1. The Spirit of God is “the Holy Spirit of promise.” Not the Spirit -promised, but the Spirit the possession of whom insures to us the -promise of God. - -2. That which God has promised to us, as children of Abraham, is an -inheritance. The Holy Spirit is the earnest or pledge of this -inheritance, until the purchased possession is redeemed and bestowed -upon us. Eph. 1:13, 14. - -3. This inheritance that is promised is the new heavens and the new -earth, “wherein dwelleth righteousness.” 2 Peter 3:13. - -4. The Spirit brings righteousness; for the Spirit is Christ’s -representative, the means by which Christ Himself, who is our -righteousness, comes to dwell in our hearts. John 14:16-18. - -5. Therefore the hope which the Spirit brings is the hope which the -possession of righteousness brings, namely, the hope of an inheritance -in the kingdom of God, the earth made new. - -6. The righteousness which the Spirit brings to us is the righteousness -of the law of God, which by the Spirit is written in our hearts, instead -of on tables of stone. Rom. 2:29; 2 Cor. 3:3. - -7. The sum of the whole matter, therefore, is this, that if we will -wholly distrust ourselves, and will acknowledge that in us there -dwelleth no good thing, and that consequently no good thing can come -from us; and so, instead of thinking ourselves so powerful that we can -do the law, will allow the Holy Spirit to fill us, that thus we may be -filled with the righteousness of the law, we shall have living hope -dwelling in us. The hope of the Spirit—the hope of righteousness by -faith—has no element of uncertainty in it; it is positive assurance. But -in nothing else is there any hope. He who has not “the righteousness -which is of God by faith,” has no hope whatever. Only Christ in us is -“the hope of glory.” - -[Sidenote: No Power Except in Faith.] - -“For in Jesus Christ neither circumcision availeth anything, nor -uncircumcision; but faith which worketh by love.” The word here rendered -“availeth” is the same word that is rendered “able” in Luke 13:24; Acts -15:10; 6:10. In Phil. 4:13 it is rendered “can do.” The statement, -therefore, amounts to this: Circumcision is not able to do anything, -neither is uncircumcision; but faith alone, which works by love, can do -anything. This faith which works by love is found only in Christ Jesus. - -But what is it that there is talk about doing?—Nothing else than the law -of God. No man can do it, whatever his state or condition. The -uncircumcised man has no power to keep the law, and circumcision has no -power to enable him to do it. One may boast of his circumcision, and -another may boast of his uncircumcision, but both are alike vain. By the -law of faith boasting is excluded (Rom. 3:27); for since the faith of -Christ alone can keep the righteousness of the law, there is no chance -for us to tell what we have done. - - - “All to Christ I owe.” - - -[Sidenote: Hindered.] - -The Galatian brethren had started well, for they had “begun in the -Spirit;” but somebody had hindered them in the way. The question is, -“Who did hinder you that ye should not obey the truth?” God’s law is the -truth (Ps. 119:142), and the Galatian brethren had started out to obey -it; they had succeeded in the beginning, but later on had been hindered -in their progress. Why?—“Because they sought it not by faith, but as it -were by the works of the law. For they stumbled at that -stumbling-stone.” Christ is the way, and the truth, and the life, and -there is no stumbling in Him. He is made unto us righteousness; the -perfection of the law is in Him, for His life is the law. - -[Sidenote: “The Offense of the Cross.”] - -The cross is and always has been a symbol of disgrace. To be crucified -was to be subjected to the most ignominious death known. The apostle -said that if he preached circumcision, that is, righteousness by works, -the offense of the cross would cease. The offense of the cross is that -it is a confession of human frailty and sin, and of inability to do any -good thing. To take the cross of Christ means to depend solely on Him -for everything, and this is the abasement of all human pride. Men love -to fancy themselves independent. They have no objection to any goodness -that they themselves can do. One might preach “morality” to a band of -robbers, or to any heathen, and it would be well received, so long as -they were exhorted to get it by their own efforts. Indeed, they would -feel flattered, rather than otherwise, for such, preaching would imply -that they were already righteous in themselves. But let the cross be -preached; let it be made known that in man dwelleth no good thing, and -that all must be received as a gift, and straightway somebody is -offended. - -[Sidenote: Liberty to Serve, Not to Sin.] - -“For, brethren, ye have been called unto liberty; only use not liberty -for an occasion to the flesh; but by love serve one another.” The two -preceding chapters tell about bondage, imprisonment. Before faith comes, -we are shut up under sin, debtors to the law. The faith of Christ sets -us free, but as we are set at liberty, the admonition is given us, “Go, -and sin no more.” We have been set at liberty from sin, not at liberty -to sin. How many make a mistake here! Many sincere people imagine that -in Christ we are at liberty to ignore the law, and to set it at -defiance, forgetting that the transgression of the law is sin. 1 John -3:4. To serve the flesh is to commit sin, “because the carnal mind is -enmity against God; for it is not subject to the law of God, neither -indeed can be.” Rom. 8:7. So when the apostle exhorts us not to use our -liberty for an occasion of the flesh, he simply warns us not to misuse -the liberty which Christ gives us, and to bring ourselves into bondage -again by transgressing the law. Instead of this, we should by love serve -one another; for love is the fulfilling of the law. - -Recall what has been said in this chapter concerning the liberty -wherewith Christ makes us free. He gives us the liberty of the first -dominion. But remember that God gave the dominion to mankind, and that -in Christ all are made kings. This shows that the only human being over -whom any Christian has the right to rule is himself. The great man in -Christ’s kingdom is he who rules his own spirit. As kings, our subjects -are found in the lower orders of created beings, in the elements, and in -our own flesh, but not in our fellow-men. We are to serve them. We are -to have in us the mind that was in Christ while He was still in the -royal court in heaven, “in the form of God,” which led Him to take “the -form of a servant.” Phil. 2:5-7. He did not change His nature in coming -to this earth, but only His form; therefore, as Anointed King in Zion, -He was a servant. This is further seen by the fact that He washed the -feet of the disciples, with full consciousness of the fact that He was -their Master and Lord, and that He came from God and went to God. John -13:3-13. Moreover, when all the redeemed saints appear in glory, Christ -Himself “shall gird Himself, and make them to sit down to meat, and will -come forth and serve them.” Luke 12:37. The greatest freedom is found in -service—in service rendered to our fellows in the name of Jesus. He who -does the greatest service—not greatest as men reckon, but what they -would call lowest—is the greatest. This we learn from Christ, who is -King of kings and Lord of lords, because He is servant of all, -performing service that nobody else would or could do. God’s servants -are all kings. - -[Sidenote: Love Fulfils the Law.] - -Love is not a substitute for the keeping of the law, but is the -perfection of it. Just here it would be well to read 1 Cor. 13. “Love -worketh no ill to his neighbor; therefore love is the fulfilling of the -law.” Rom. 13:10. “If any man say, I love God, and hateth his brother, -he is a liar; for he that loveth not his brother whom he hath seen, how -can he love God whom he hath not seen?” 1 John 4:20. If, therefore, a -man loves his neighbor it must be that he loves God. “Love is of God,” -for “God is love.” Therefore love is the life of God. If that life be in -us, and be given free course, the law will necessarily be in us, for -God’s life is the law for all creation. That life of love was manifested -in the gift of Himself for the world. “Hereby perceive we the love of -God, because He laid down His life for us; and we ought to lay down our -lives for the brethren.” - -[Sidenote: Love Is Unselfishness.] - -This follows from the foregoing; for since love means service, and -service means the doing of something for others, it is evident that love -takes no thought of itself, and that he who loves has no thought but of -how he may bless others. So we read, “Love suffereth long, and is kind; -love envieth not; love vaunteth not itself, is not puffed up, doth not -behave itself unseemly, seeketh not its own, is not provoked, taketh not -account of evil.” 1 Cor. 13:4, 5, R. V. - -It is just on this vital point that everybody in the world is making or -has made a mistake. Happy are they who have found out their mistake, and -have come to the understanding and practise of true love. “Love seeketh -not her own.” Therefore self-love is not love at all, in the right sense -of the word. It is only a base counterfeit. Yet the most of that which -in the world is called love, is not really love for another, but is love -of self. Even that which should be the highest form of love known on -earth, the love which is used by the Lord as a representation of His -love for His people,—the love of husband and wife,—is more often -selfishness than real love. Leaving out of the question, as unworthy of -notice, marriages that are formed for the purpose of gaining wealth or -position in society, it is a fact, which all will recognize when their -attention is called to it, that in nearly every case the parties to a -marriage are thinking more of their own individual happiness than of the -happiness of the other. Of course this condition of things exists in -varying degrees, and in proportion as real, unselfish love exists, is -there real happiness; for it is a lesson that the world is slow to -learn, that true happiness is found only when one ceases to seek for it, -and sets about making it for others. - -[Sidenote: “Love Never Faileth.”] - -Here again is a test which shows that much that is called love is not -love. Love never ceases. The statement is absolute, never. There is no -exception, and no allowance made for circumstances. Love is not affected -by circumstances. We often hear about one’s love growing cold, but that -is something that can never happen. Love is always warm, always flowing; -nothing can freeze the fountain of love. Love is absolutely endless and -unchangeable, simply because it is the life of God. There is no other -love than the love of God, therefore the only possibility for true love -to be manifested among mankind is for the love of God to be shed abroad -in the heart by the Holy Spirit. - -[Sidenote: Why Love?] - -Sometimes when a declaration of love is made, the loved one asks, “Why -do you love me?” Just as if anybody could give a reason for love! Love -is its own reason. If the lover can tell just why he loves another, then -that very answer shows that he does not really love. Whatever object he -names as a reason for love, may sometime cease to exist, and then his -supposed love ceases to exist; but “love never faileth.” Therefore love -can not depend upon circumstances. So the only answer that can be given -to the question as to why one loves, is “because,” because of love. Love -loves, simply because it is love. Love is the quality of the individual -who loves, and he loves because he has love, irrespective of the -character of the object. The truth of this is seen when we go back to -God, the Fountain of love. He is love; love is His life; but no -explanation of His existence can be given. The highest human conception -of love is to love because we are loved, or because the object of our -love is lovable. But God loves the unlovely, and those who hate Him. “We -also were aforetime foolish, disobedient, deceived, serving divers lusts -and pleasures, living in malice and envy, hateful, hating one another. -But when the kindness of God our Saviour, and His love toward man, -appeared, not by works done in righteousness, which we did ourselves, -but according to His mercy He saved us.” Titus 3:3, 4, R. V. “If ye love -them which love you, what reward have ye? do not even the publicans the -same?” “Be ye therefore perfect, even as your Father which is in heaven -is perfect.” Matt. 5:46, 48. - -[Sidenote: Working no Ill.] - -“Love worketh no ill to his neighbor.” The word “neighbor” means whoever -dwells near. Love, therefore, extends to everything with which it comes -in contact. He who loves must necessarily love everybody. It may be -objected that love does make distinctions, and the case of husband and -wife, or of any of the members of a family, may be cited. But the -objection does not hold, for the family relation, rightly understood, -was instituted in order that by a union love might the more effectually -be manifested to others. On the principle that strength is not merely -doubled, but increased tenfold, by union, as shown by the statement that -“one shall chase a thousand, and two put ten thousand to flight,” union -multiplies the working value of love. If two persons, each of whom has -this unselfish love to all mankind, unite in love, then their union -makes them ten times better able to serve others. If any one thinks this -is too high a standard, let him remember that we are considering a very -high thing—the highest thing in the universe. We are talking of love, -absolute and unqualified, as it comes from heaven, and not that which -has been dragged through the mire of earth. Poor, frail human beings -certainly need the very best. - -Since love worketh no ill to his neighbor, it obviously follows that -Christian love,—and there is really no other love, as we have seen,—does -not admit of wars and fightings. No philosophy can ever make it appear -that it does a man any good to kill him. When the soldiers asked John -the Baptist what they should do, as followers of the Lamb of God, to -whom he pointed, he replied, “Do violence to no man.” Luke 3:14. Those -who asked were “soldiers on service,” as we see from the margin of the -Revised Version. And the margin also gives as the alternative rendering -of John’s answer, “Put no man in fear.” It would be a very mild war in -which this command was followed. If an army were composed of -Christians,—true followers of Christ,—when they came in contact with the -enemy, instead of shooting them, they would find out what they needed, -and supply their wants. “If thine enemy hunger, feed him; if he thirst, -give him drink; for in so doing thou shalt heap coals of fire on his -head. Be not overcome of evil, but overcome evil with good.” Rom. 12: -20, 21. - -[Sidenote: “Take Heed.”] - -“But if ye bite and devour one another, take heed that ye be not -consumed one of another.” See into what danger the Galatians had run by -following evil counsel. By departing from the simplicity of the faith, -they were bringing themselves under the curse, and in danger of hell -fire. For “the tongue is a fire, a world of iniquity; so is the tongue -among our members, that it defileth the whole body, and setteth on fire -the course of nature; and it is set on fire of hell.” James 3:6. The -tongue has devoured more than the sword, for the sword would never be -drawn if it were not for the unruly tongue. No man can tame it, but God -can. He had done it in the case of the Galatians, when their mouths were -filled with blessing and praise; but what a change had again taken -place! As the result of their later instruction, they had descended from -blessing to bickering, and instead of talking to edification, were about -to devour one another. - -[Sidenote: “The Leaven of Malice and Wickedness.”] - -Verses 8 and 9, following the question, “Who did hinder you that ye -should not obey the truth?” manifestly apply here as well as there, -since biting and devouring are very strong evidences of not obeying the -truth. “This persuasion cometh not of Him that calleth you.” God is the -God of peace. Of Christ, the Prince of peace, it was said, “He shall not -strive” (Matt. 12:19); therefore “the servant of the Lord must not -strive” (2 Tim. 2:24). The Gospel of Jesus Christ is “the Gospel of -peace.” Eph. 6:15. When there is bickering and strife in the church, be -sure that the Gospel has been sadly perverted. Let no one flatter -himself on his orthodoxy, or his soundness in the faith, while he has a -quarrelsome disposition, or can be provoked to quarrel. Dissension and -strife are the marks of departure from the faith, if one was ever in it; -for, “being justified by faith, we have peace with God through our Lord -Jesus Christ.” Rom. 5:1. We are not merely at peace with God, but we -have peace with Him—His peace. So this new persuasion, which led to -strife and the devouring of one another with the tongue of unholy fire, -did not come from God, who had called them into the Gospel. Only a step -aside often leads to a wide divergence. Two lines of railway may seem to -lie parallel, yet insensibly they diverge until they lead in opposite -directions. “A little leaven leaveneth the whole lump.” A seemingly -“little error,” no matter what it be, has in it the germ of all -wickedness. “Whosoever shall keep the whole law, and yet offend in one -point, he is guilty of all.” James 2:10. A single false principle -adhered to, will wreck the whole life and character. The little foxes -spoil the vines. - -[Sidenote: The Works of the Flesh.] - -What are the works of the flesh?—Here is a sample list of them: -“Adultery, fornication, uncleanness, lasciviousness, idolatry, -witchcraft, hatred, variance, emulations, wrath, strife, seditions, -heresies, envyings, murders, drunkenness, revelings.” Not a -pleasant-sounding list, is it? But it is not all of them, for the -apostle adds, “and such like.” There is a good deal to think about in -this list, taken in connection with the statement that “they which do -such things shall not inherit the kingdom of God.” Compare this list -with that given by the Lord in Mark 7:21-23, as the things that come -from within, from the heart of man. They are the very life of the -natural man. They belong to man by nature. Compare both these lists with -the list given in Rom. 1:28-32, as the things done by the heathen, who -did not like to retain God in their knowledge. They are the things that -are done by all who do not know the Lord. - -Then compare these lists of sins with the list given by the apostle Paul -in 2 Tim. 3:1-5, of things that will be done in the last days by those -who even have a form of godliness. It will be noticed that all these -lists are essentially the same. When men turn from “the truth of the -Gospel,” which is the power of God unto salvation to every one that -believeth, they inevitably fall under the power of these sins. - -[Sidenote: “There Is No Difference.”] - -There is only one flesh of man (1 Cor. 15:39), since all the inhabitants -of the earth are descendants of the one pair—Adam and Eve. “By one man -sin entered into the world” (Rom. 5:12), so that whatever sin there is -in the world is common to all flesh. Therefore it is that in the plan of -salvation “there is no difference between the Jew and the Greek; for the -same Lord over all is rich unto all that call upon Him.” Rom. 10:12. See -also Rom. 3:21-24. No person on earth can boast over another, or has any -right to despise another because of his sinful, degraded condition. The -sight or knowledge of low vices in any people, instead of making us feel -complacent over our superior morality, ought, on the contrary, to fill -us with sorrow and shame; for it is but a reminder to us of what our -human nature is. The works that manifest themselves in that murderer, -that drunkard, or that libertine, are simply the works of our flesh. The -flesh of mankind has nothing else in its power but just such works as -are described in this chapter. - -[Sidenote: “And Such Like.”] - -Read again that list of the works of the flesh. Some of them are -generally recognized as very bad, or, at any rate, as not respectable; -but others are commonly regarded as venial sins, if not absolute -virtues. Notice, however, the words “and such like,” which indicate that -all the things here named are identical in character. The Scripture -tells us that hatred is murder. “Whosoever hateth his brother is a -murderer.” 1 John 3:15. Moreover, anger is also murder, as shown by the -Saviour in Matt. 5:21, 22. Envy, which is so common, also contains -murder in it. But who regards emulation as sinful? Isn’t emulation -encouraged everywhere? Are not children from their infancy taught to -strive to surpass somebody else? Is not emulation fostered, not only in -schools of all kinds, but also in the home and in the church? In the -Sabbath-school, emulation is fostered by the records that are often read -out. So far from being regarded as sinful in the extreme, it is -cultivated. And yet the Word of God assures us that it is of the same -kind as adultery, fornication, murder, and drunkenness, and that they -which do such things shall not inherit the kingdom of God. Is it not a -fearful thing? - - * * * * * - -The love of self, the desire for the supremacy, is the source of all the -other sins that are mentioned. Out of that have grown innumerable -murders; and yet many mothers are unconsciously training their children -in that very evil, even while striving to bring them up properly, by -saying: “Now see if you can behave better than so and so.” “See if you -can not learn to read or play better than such an one.” “See if you can -not keep your clothes looking as nice as that one.” All such -expressions, which are everyday words in thousands of households, are -teaching emulation, setting a false standard. The child is not taught to -distinguish between the right and the wrong, and to love the right, but -is simply trained to appear better than somebody else. That leads to -self-deception and Pharisaism, for all that is thought necessary is to -present a better appearance than others, while the heart is corrupt. -Those others may not be of very high character, and so the emulator is -satisfied, even in this faulty exertion, with simply appearing better -than some one who is himself very bad. Go through the entire list, and -study each word carefully. Ah, the abominable works of the flesh are -lurking where many least suspect them! They are wherever human flesh is, -and are manifest in some form or other wherever the flesh is not -crucified. Sin coucheth at the door. - -[Sidenote: The Flesh and the Spirit in Conflict.] - -The flesh and the Spirit of God have nothing in common. They are -“contrary the one to the other,” that is, they lie over against each -other, like two active foes, each eagerly watching the opportunity to -crush the other. The flesh is corruption; it can not inherit the kingdom -of God, because corruption doth not inherit incorruption. 1 Cor. 15:50. -The flesh can not be converted; it must be destroyed. The carnal -(fleshly) mind “is enmity against God; for it is not subject to the law -of God, neither indeed can be. So then they that are in the flesh can -not please God.” Rom. 8:7, 8. Here is the secret of the backsliding of -the Galatians, and of the trouble which so many find in living the -Christian life. The Galatians began in the Spirit, but thought to attain -to perfection by the flesh (chapter 3:3), a thing as impossible as to -reach the stars by delving in the earth. So many people desire to do -right, but, not having definitely and fully yielded to the Spirit, they -can not do the things that they would. The Spirit strives with them, and -has partial control, or is at times quite fully yielded to, and they -have a rich experience; then the Spirit is grieved, the flesh asserts -itself, and they seem like other persons. They are swayed at times by -the mind of the Spirit, and at times by the mind of the flesh (Rom. -8:6), and so, being double-minded, they are unstable in all their ways -(James 1:8). It is a most unsatisfactory position in which to be. - -[Sidenote: The Spirit and the Law.] - -“If ye be led of the Spirit, ye are not under the law.” “For we know -that the law is spiritual; but I am carnal, sold under sin.” Rom. 7:14. -The flesh and the Spirit are in opposition; but against the fruits of -the Spirit there is no law. Gal. 5:22, 23. Therefore the law is against -the works of the flesh. The carnal mind is “not subject to the law of -God.” So those who are in the flesh can not please God, but are “under -the law.” This is another clear proof of the fact that to be “under the -law” is to be a transgressor of it. “The law is spiritual;” therefore -all who are led by the Spirit are in full harmony with the law, and so -they are not under it. - -Here again we see that the controversy was not whether or not the law -should be kept; that never at that time came into the mind of anybody -professing godliness. But the question was concerning how it could be -fulfilled. The Galatians were being led astray by the flattering -teaching that they themselves had power to do it, while the heaven-sent -apostle strenuously maintained that only through the Spirit could it be -kept. This he showed from the Scriptures, from the history of Abraham, -and from the experience of the Galatians themselves. They began in the -Spirit, and as long as they continued in the Spirit, they ran well; but -when they substituted themselves for the Spirit, immediately the works -began to manifest themselves, which were wholly contrary to the law. The -Holy Spirit is the life of God; God is love; love is the fulfilling of -the law; the law is spiritual. Therefore whoever would be spiritual must -submit to the righteousness of God, which is witnessed to by the law, -but is gained only through the faith of Jesus Christ. Whoever is led by -the Spirit must keep the law, not as a condition of receiving the -Spirit, but as the necessary result. - -We often find people who profess to be so spiritual, so wholly led by -the Spirit, that they do not need to keep the law. They admit that they -do not keep the law, but say that it is the Spirit that leads them to do -as they do, and that, therefore, it can not be sin, even though opposed -to the law. Such persons make the terrible mistake of substituting their -own carnal mind for the mind of the Spirit. They have confounded the -flesh with the Spirit, and have thus put themselves in the place of God. -That is the very worst kind of popery. To speak against the law of God, -is to speak against the Spirit. They are terribly blinded, and should -pray, “Open Thou mine eyes, that I may behold wondrous things out of Thy -law.” - -[Sidenote: The Fruit of the Spirit.] - -The first-fruit of the Spirit is love, and “love is the fulfilling of -the law.” Joy and peace come next, for, “being justified by faith, we -have peace with God through our Lord Jesus Christ.” “And not only so, -but we also joy in God through our Lord Jesus Christ.” Rom. 5:1, 11. -Christ was anointed with the Holy Ghost (Acts 10:38), or, as stated in -another place, “with the oil of gladness” (Heb. 1:9). The service of God -is a joyful service. The kingdom of God is “righteousness, and peace, -and joy in the Holy Ghost.” Rom. 14:17. He who is not glad, not -occasionally merely, but all the time,—glad in adversity as well as in -prosperity,—does not yet know the Lord as he should. The words of Christ -lead to fulness of joy. John 15:11. - -Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, -temperance, must come forth spontaneously from the heart of the true -follower of Christ. They can not be forced. But they do not dwell -naturally in us. It is natural for us to be angry and exasperated, -instead of gentle and long-suffering, when opposed. Note the contrast -between the works of the flesh and the fruits of the Spirit. The first -come naturally; therefore, in order for the good fruit to be borne, we -must be made completely over into new creatures. “A good man out of the -good treasure of his heart bringeth forth that which is good.” Luke -6:45. Goodness comes not from any man, but from the Spirit of Christ -continually dwelling in him. - -[Sidenote: Christ’s by Crucifixion.] - -“They that are Christ’s have crucified the flesh with the passions and -lusts.” It is by death that we become joined to Christ. As many as are -baptized into Christ, have put on Christ (Gal. 5:27), and as many as -have been baptized into Christ, have been baptized into His death (Rom. -6:3). “Our old man is crucified with Him, that the body of sin might be -destroyed, that henceforth we should not serve sin. For he that is dead -is freed from sin.” Rom. 6:6, 7. “I am crucified with Christ; -nevertheless I live; yet not I, but Christ liveth in me; and the life -which I now live in the flesh I live by the faith of the Son of God, who -loved me, and gave Himself for me.” Gal. 2:20. This is the experience of -every true child of God. “If any man be in Christ, he is a new -creature.” 2 Cor. 5:17. He still lives in the flesh, to all outward -appearance the same as other men, yet he is in the Spirit, and not in -the flesh. Rom. 8:9. He lives in the flesh a life that is not of the -flesh, and the flesh has no power over him, but, so far as its works are -concerned, is dead. “The body is dead because of sin; but the Spirit is -life because of righteousness.” - -[Sidenote: Walking in the Spirit.] - -“If we live in the Spirit, let us also walk in the Spirit.” Is there any -doubt as to whether or not we live in the Spirit?—Not the slightest, nor -is there any implied. Because we live in the Spirit, we are in duty -bound to submit to the Spirit. Only by the Spirit’s power—the same -Spirit that in the beginning hovered over the face of the deep and -brought order out of chaos—can any person live. “The Spirit of God hath -made me, and the breath of the Almighty hath given me life.” Job 33:4. -By the same breath were the heavens made. Ps. 33:6. The Spirit of God is -the life of the universe. The Spirit of God in our nostrils (Job 27:3) -keeps us in life. The Spirit is the universal presence of God, in whom -“we live, and move, and have our being.” We are dependent on the Spirit -for life, and therefore should walk according to, or be guided by, the -Spirit. This is our “reasonable service.” - -What a wondrous possibility is here set forth! To live in the flesh as -though the flesh were spirit. “There is a natural body, and there is a -spiritual body.” “Howbeit that was not first which is spiritual, but -that which is natural; and afterwards that which is spiritual.” 1 Cor. -15:44, 46. The natural body we now have; the spiritual body all the true -followers of Christ will receive at the resurrection. See 1 Cor. -15:42-44, 50-53. Yet in this life, in the natural body, men are to be -spiritual,—to live just as they will in the future spiritual body. “Ye -are not in the flesh, but in the Spirit, if so be that the Spirit of God -dwell in you.” Rom. 8:9. “The natural man receiveth not the things of -the Spirit of God; for they are foolishness unto him; neither can he -know them; because they are spiritually discerned. But he that is -spiritual judgeth all things.” 1 Cor. 2:14, 15. - -“Except a man be born again [from above], he can not see the kingdom of -God.” “That which is born of the flesh is flesh; and that which is born -of the Spirit is spirit.” John 3:3, 6. By our natural birth we inherit -all the evils enumerated in this fifth chapter of Galatians, “and such -like.” We are fleshly; corruption rules in us. By the new birth we -inherit the fulness of God, being made “partakers of the Divine nature, -having escaped the corruption that is in the world through lust.” 2 -Peter 1:4. “The old man, which is corrupt according to the deceitful -lusts” (Eph. 4:22), is crucified, and “put off,” “that the body of sin -might be destroyed, that henceforth we should not serve sin” (Rom. 6:6). -Abiding in the Spirit, walking in the Spirit, the flesh with its lusts -has no more power over us than if we were actually dead and in our -graves. It is then the Spirit of God alone that animates the body. The -Spirit uses the flesh as an instrument of righteousness. The flesh is -still corruptible, still full of lusts, still ready to rebel against the -Spirit, but as long as we yield our wills to God, the Spirit holds the -flesh in check. If we waver, if we in our hearts turn back to Egypt, or -if we become self-confident, and so relax our dependence on the Spirit, -then we build again the things that we destroyed, and again make -ourselves transgressors. But this need not be. Christ has “power over -all flesh,” and He has demonstrated His ability to live a spiritual life -in human flesh. - -This is the Word made flesh, God manifest in the flesh. It is the -revelation of “the love of Christ, which passeth knowledge, that we -might be filled with all the fulness of God.” With this Spirit of love -and meekness ruling us, we shall not be desirous of vainglory, provoking -one another, envying one another. All things will be of God, and this -will be acknowledged, so that none will have any disposition to boast -over another. - -This Spirit of life in Christ—the life of Christ—is given freely to all. -“Whosoever will, let him take the water of life freely.” “For the Life -was manifested, and we have seen it, and bear witness, and show unto you -that eternal life, which was with the Father, and was manifested unto -us.” “Thanks be unto God for His unspeakable gift.” - - - - - CHAPTER VI. - The Glory of the Cross. - - -In the last part of the fifth chapter, and in the sixth, we learn the -practical character of the entire Epistle. Hasty readers are likely to -think that there is a division in it, and that the latter part treats of -practical, spiritual life, while the first part is devoted to -theoretical doctrines. This is a great error. No part of the Bible is -theory; it is all fact. There is no part of the Bible that is not -spiritual and practical. Moreover, it is all doctrine. Doctrine means -teaching. Christ’s talk to the multitudes on the mount is called -doctrine, because “He opened His mouth and taught them.” Some people -express a sort of contempt for doctrine; they speak slightingly of it, -as though it belonged to the realm of abstruse theology, and not to -practical, every-day life. Such ones unconsciously do dishonor to the -preaching of Christ, which was nothing else but doctrine. That is to -say, He always taught the people. All true doctrine is intensely -practical; it is given to men for no other purpose than to be practised. - -[Sidenote: Sermonizing Not Doctrine.] - -People are led into this error by a wrong use of words. That which they -call doctrine, and which they speak of as impractical, is not doctrine, -but sermonizing. That is impractical, and has no place in the Gospel. No -preacher of the Gospel ever “delivers a sermon.” If he does, it is -because he chooses for a time to do something else besides preach the -Gospel. Christ never delivered a sermon. Instead of that, He gave the -people doctrine; that is to say, He taught them. He was “a Teacher sent -from God.” So the Gospel is all doctrine; it is instruction in the life -of Christ. - -The object of this Epistle is clearly seen in this closing portion. It -is not to furnish ground for controversy, but to silence it by leading -the readers to submit themselves to the Spirit, whose fruits are love, -joy, peace, long-suffering, gentleness, goodness. Its purpose is to -reclaim those who are sinning against God by “trying to serve” Him in -their “own weak way,” and to lead them to serve indeed “in newness of -Spirit.” All the so-called argument of the preceding portion of the -Epistle is simply the demonstration of the fact that “the works of the -flesh,” which are sin, can be escaped only by the circumcision of the -cross of Christ,—by serving God in Spirit, and having no confidence in -the flesh. - - * * * * * - -“Brethren, even if a man be overtaken in any trespass, ye which are -spiritual, restore such a one in a spirit of meekness; looking to -thyself, lest thou also be tempted. Bear ye one another’s burdens, and -so fulfil the law of Christ. For if a man thinketh himself to be -something, when he is nothing, he deceiveth himself. But let each man -prove his own work, and then shall he have his glorying in regard of -himself alone, and not of his neighbor. For each man shall bear his own -burden. - -“But let him that is taught in the Word communicate unto him that -teacheth in all good things. Be not deceived; God is not mocked; for -whatsoever a man soweth, that shall he also reap. For he that soweth -unto his own flesh shall of the flesh reap corruption; but he that -soweth unto the Spirit shall of the Spirit reap eternal life. And let us -not be weary in well-doing; for in due season we shall reap, if we faint -not. So then, as we have opportunity, let us work that which is good -toward all men, and especially toward them that are of the household of -the faith. - -“See with how large letters I have written unto you with mine own hand. -As many as desire to make a fair show in the flesh, they compel you to -be circumcised; only that they may not be persecuted for the cross of -Christ. For not even they who receive circumcision do themselves keep -the law; but they desire to have you circumcised, that they may glory in -your flesh. But far be it from me to glory, save in the cross of our -Lord Jesus Christ, through which the world hath been crucified unto me, -and I unto the world. For neither is circumcision anything, nor -uncircumcision, but a new creature. And as many as shall walk by this -rule, peace be unto them, and mercy, and upon the Israel of God. - -“From henceforth let no man trouble me; for I bear branded on my body -the marks of Jesus. - -“The grace of our Lord Jesus Christ be with your spirit, brethren. -Amen.” Galatians 6, R. V. - -[Sidenote: A Radical Change.] - -When men set out to make themselves righteous, pride, emulation, -vainglory, boasting, criticism, fault-finding, and backbiting, leading -to open quarrels, are the result. So it was with the Galatians, and so -it will ever be. It can not be otherwise. Each individual has his own -conception of the law,—for, having determined to be justified by the -law, he reduces it to the level of his own mind, so that he may be -judge,—and can not resist examining his brethren, as well as himself, to -see if they are up to his measure. If his critical eye detects one who -is not walking according to his rule, he at once proceeds to “deal with -the offender,” who, if humble submission—not to God, but to his -judges—be not tendered, must be turned out of the church, lest the robes -of “our righteousness” be defiled by contact with him. The -self-righteous ones constitute themselves their brother’s keeper, to the -extent of keeping him out of their company, lest they should be -disgraced. In marked contrast with this spirit, which is all too common -in the church, is the exhortation with which this chapter opens. Instead -of hunting for faults, that we may condemn them, we are to hunt for -sinners, that we may save them. - -[Sidenote: “Sin Coucheth at the Door.”] - -To Cain God said, “If thou doest not well, sin coucheth at the door; and -unto thee is its desire, but thou shouldest rule over it.” Gen. 4:7, R. -V., margin. Sin is a venomous beast, lurking in secret, watching every -opportunity to spring upon and overcome the unwary. Its desire is to -ensnare us, but power has been given us to rule over it. “Let not sin -therefore reign in your mortal body.” Nevertheless it is possible (not -necessary) for the most zealous ones to be overtaken. “These things -write I unto you, that ye may sin not. And if any man sin, we have a -Comforter with the Father, Jesus Christ the Righteous; and He is the -propitiation for our sins; and not for ours only, but also for the whole -world.” 1 John 2:1, 2, R. V., margin. So, even though a man be overtaken -in any trespass, he is to be restored, and not thrust further away. - -[Sidenote: The Gospel Means Restoration.] - -“For the Son of man is come to save that which was lost. How think ye? -if a man have an hundred sheep, and one of them be gone astray, doth he -not leave the ninety and nine, and goeth into the mountains, and seeketh -that which is gone astray? And if so be that he find it, verily I say -unto you, he rejoiceth more of that sheep, than of the ninety and nine -which went not astray. Even so it is not the will of your Father which -is in heaven, that one of these little ones should perish.” Matt. -18:11-14. Christ is now in the heavens “until the times of restoration -of all things.” - -[Sidenote: Save the One.] - -The Lord represents His work by the case of the shepherd who seeks after -the one sheep that has gone astray. The work of the Gospel is an -individual work. Even though under the preaching of the Gospel thousands -accept it in one day, as the result of one discourse, it is because of -its effect on each individual heart. When the preacher, in speaking to -thousands, addresses each one individually, then he is doing the work of -Christ. So if a man be overtaken in a fault, restore such an one, in the -spirit of meekness. No man’s time is so precious that it is wasted when -devoted to the salvation of one single person. Some of the most -important and glorious truths that we have on record as uttered by -Christ, were addressed to only one listener. He who looks after and -cares for the single lambs of the flock, is a good shepherd. - -[Sidenote: The Ministry of Reconciliation.] - -“God was in Christ, reconciling the world unto Himself, not imputing -their trespasses unto them; and hath committed unto [put into] us the -word of reconciliation.” 2 Cor. 5:19. He “His own self bare our sins in -His own body.” 1 Peter 2:24. He did not impute our trespasses to us, but -took them all on Himself. “A soft answer turneth away wrath.” Christ -comes to us with gentle words, not harshly chiding us, in order that He -may win us. He calls us to come to Him and find rest; to exchange our -galling yoke of bondage, and heavy burden, for His easy yoke and light -burden. - -[Sidenote: In Christ’s Stead.] - -All Christians are one in Christ. There is but one seed—all are embraced -in Christ, the Representative Man. Therefore “as He is, so are we in -this world.” 1 John 4:17. Christ was in this world as an example of what -men ought to be, and of what His true followers will be when wholly -consecrated to Him. To His disciples He says, “As My Father hath sent -Me, even so send I you,” and to this end He clothes them with His own -power through the Spirit. “God sent not His Son into the world to -condemn the world; but that the world through Him might be saved.” John -3:17. Therefore we are not sent to condemn, but to save. Hence the -injunction, “If a man be overtaken in a fault, ... restore such an one.” -This is not to be limited to those who are associated with us in church -capacity. We are sent as ambassadors for Christ, to beseech men, in -Christ’s stead, to be reconciled to God. 2 Cor. 5:20. The whole universe -provides no greater work; no higher office can be found in heaven or -earth than that of ambassador for Christ, which is the office of even -the lowliest and most despised soul that is reconciled to God. - -[Sidenote: “Ye Which Are Spiritual.”] - -Only such ones are called upon to restore the erring; none others can do -it. The Holy Spirit alone must speak through those who would reprove and -rebuke. It is Christ’s own work that is to be done, and only by the -power of the Spirit can anybody be a witness to Him. But would it, then, -not be great presumption for anybody to go to restore a brother? Would -it not be as much as claiming that he himself is spiritual? It is indeed -no light matter to stand in Christ’s place to any fallen man; and the -design of God is that each one should take heed to himself, “considering -thyself lest thou also be tempted.” It is plain that the rule here laid -down is calculated to work a revival in the church. As soon as a man is -overtaken in a fault, the duty of each one is—not straightway to talk to -somebody about him, nor even to go directly to the erring one himself, -but—to ask himself, How do I stand? Am I not guilty, if not of the same -thing, of something equally bad? May it not even be that some fault in -me has led to his fall? Am I walking in the Spirit, so that I could -restore him, and not drive him further away? This would result in a -complete reformation in the church, and it might well be that by the -time the others had got into condition to go to the faulty one, he might -also have recovered himself from the snare of the devil. - -[Sidenote: Bound in Heaven.] - -In giving directions how to deal with one who has committed a trespass -(Matt. 18:10-18), the Saviour said, “Verily I say unto you, Whatsoever -ye shall bind on earth shall be bound in heaven; and whatsoever ye shall -loose on earth shall be loosed in heaven.” Does this mean that God -pledges Himself to be bound by any decision that any company of men -calling themselves His church may make?—Certainly not. Nothing that is -done on earth can change God’s will. The history of the church, as we -have it for nearly eighteen hundred years, is a record of mistakes and -errors, of self-aggrandizement, and of putting self in the place of God. -Who can read the history of the councils of the church, and say that God -was in any of them, or that He either prompted or sanctioned any of -their decrees? - -What, then, did Christ mean?—Just what He said. His instruction shows -that He meant that the church should be spiritual,—filled with the -spirit of meekness,—and that every one who spoke should “speak as the -oracles of God.” Only the Word of Christ should be in the heart and -mouth of all who deal with a trespasser. When this is the case, it -follows, since God’s Word is settled forever in heaven, that whatever is -bound on earth must necessarily be bound in heaven. But this will not be -the case unless the Scriptures are strictly followed in letter and in -spirit. - -[Sidenote: “The Law of Christ.”] - -This is fulfilled by bearing one another’s burdens, because the law of -Christ’s life is to bear burdens. “All we like sheep have gone astray; -we have turned every one to his own way; and the Lord hath laid on Him -the iniquity of us all.” Isa. 53:6. “Surely He hath borne our griefs, -and carried our sorrows.” Whoever would fulfil His law must have His -life in him, still doing the same work for the strayed and fallen. - -“In all things it behooved Him to be made like unto His brethren, that -He might be a merciful and faithful High Priest in things pertaining to -God, to make reconciliation for the sins of the people. For in that He -Himself hath suffered being tempted, He is able to succor them that are -tempted.” Heb. 2:17, 18. He knows what it is to be sorely tempted, and -He knows how to overcome. Yea, although He “knew no sin,” He was made -even to be sin for us, that we might be made the righteousness of God in -Him. 2 Cor. 5:21. He took every one of our sins, and confessed them -before God as His own. Even so He comes to us. Instead of upbraiding us -for our sin, He opens His heart to us, and tells us how He has suffered -with the same infirmity, and that He knows all the hardship, the pain, -the sorrow, and the shame. Thus He draws us to Himself, and wins our -confidence. Knowing that He has passed through the same experience, that -He has been down into the very depths, we are ready to listen to Him -when He talks about the way of escape. We know that He is talking from -experience. - -The greatest part, therefore, of the work of saving sinners is to show -ourselves one with them. That is to say, it is in the confession of our -own faults that we save others. The man who feels himself without sin, -is not the man to restore the sinful. He who goes to one who is -overtaken in any trespass, and says, “How in the world could you ever do -such a thing? I never did a thing like that in my life, and I can’t see -how anybody with any sense of self-respect could do so,” might far -better stay at home. God chose one Pharisee, and only one, to be an -apostle, but he was not sent forth until he could acknowledge himself to -be the chief of sinners. 1 Tim. 1:15. It is humiliating to confess sin. -That is true, but the way of salvation is the way of the cross. It was -only by the cross that Christ could be the Saviour of sinners. Therefore -if we would share His joy, we must with Him endure the cross, despising -the shame. Remember this fact: It is only by confessing our own sins -that we can save others from their sins. Only thus can we show them the -way of salvation; for it is he who confesses his sins that obtains -cleansing from them, and so can lead others to the fountain. - -[Sidenote: Man Is Nothing.] - -“If a man thinketh himself to be something, when he is nothing, he -deceiveth himself.” Mark those words, “when he is nothing.” It does not -say that we should not think ourselves to be something until we are -something. No; it is a statement of the fact that we are nothing. Not -merely a single individual, but all nations, are nothing before the -Lord. If we ever at any time think ourselves to be something, we deceive -ourselves. And we often do deceive ourselves, and thus mar the work of -the Lord. Remember the law of Christ. Although He was everything, He -emptied Himself. He obliterated Himself, that the work of God might be -done. “The servant is not greater than his lord.” God alone is great; -“every man at his best state is altogether vanity.” God alone is true, -but every man a liar. When we acknowledge this, and live in -consciousness of it, then we are where the Spirit of God can fill us, -and then God can work through us. The “man of sin” is he that exalteth -himself. 2 Thess. 2:3, 4. The child of God is the one who humbles -himself. - -[Sidenote: Bear Your Own Burdens.] - -“For every man shall bear his own burden.” Is this a contradiction of -verse 2?—By no means. When the Scripture tells us to bear one another’s -burdens, it does not tell us to throw our burdens on one another. Each -one is to cast his burden on the Lord. Ps. 55:22. He bears the burden of -the whole world, of all mankind, not in mass, but for each individual. -We cast our burdens on Him, not by gathering them up in our hands, or -with our mind, and hurling them from ourselves to one who is at a -distance. That can never be done. Many have tried to get rid of their -burden of sin and pain and care and sorrow, but have failed, and have -felt it roll back upon their own heads heavier than ever, until they -have well-nigh sunk in despair. What was the trouble?—Simply this: they -regarded Christ as at a distance from them, and they felt that they -themselves must bridge the gulf. It is impossible. The man who is -“without strength” can not cast his burden the length of his arm, and as -long as we keep the Lord at arm’s length, we shall not know rest from -the weary load. It is when we recognize and confess Him in us, as our -sole support, our life, the One whose power it is that makes every -motion, and so confess that we are nothing, and sink out of sight, no -longer deceiving ourselves, that we leave the burden resting on Christ. -He knows what to do with it, and yoking up with Him we learn of Him how -to bear the burdens of others. - -Then how about bearing our own burden?—Ah, it is the Divine “power that -worketh in us” that bears it! “I am crucified with Christ; nevertheless -I live; yet not I, but Christ liveth in me.” It is I, and yet it is not -I, but Christ. Now I have learned the secret. I will not weary somebody -else with the story of my burden, but will bear it myself, yet not I, -but Christ in me. There are people enough in the world who have not yet -learned this lesson of Christ, so that every child of God will always -find work to do in bearing burdens for others; his own he will intrust -to the Lord, to find whom he has no further to go than to his own heart. -Is it not blessed to have “One who is mighty” always under the burden -which falls upon our shoulders? - -This lesson we learn from the life of Christ. He went about doing good, -for God was with Him. He comforted the mourners, He bound up the -broken-hearted, He healed all that were oppressed of the devil. Not one -who came to him with a tale of sorrow or a distressing malady was turned -away without relief; “that it might be fulfilled which was spoken by -Esaias the prophet, saying, Himself took our infirmities, and bare our -sicknesses.” Matt. 8:17. And then when night sent the multitude to their -beds, He sought the mountain or the forest, that in communion with the -Father, by whom He lived, He might find a fresh supply of life and -strength for His own soul. “Let every man prove his own work.” “Examine -yourselves, whether ye be in the faith; prove your own selves. Know ye -not your own selves, how that Jesus Christ is in you, except ye be -reprobates?” 2 Cor. 13:5. “Though He was crucified through weakness, yet -He liveth by the power of God. For we also are weak with Him, but we -shall live with Him by the power of God.” Verse 4, margin. So if our -faith proves to us that Christ is in us,—and faith proves to us the -reality of the fact,—we have rejoicing in ourselves alone, and not in -another. We joy in God through our Lord Jesus Christ, and our joy does -not depend upon any other person in the world. Though all should fail -and be discouraged, we can stand, for the foundation of -God—Christ—standeth sure. - -Therefore let no one who calls himself a Christian be content to lean on -somebody else, but let him, though he be the weakest of the weak, be a -burden-bearer,—a worker together with God,—in Christ bearing quietly and -uncomplainingly his own burdens, and those of his neighbors also. He can -discover some of the burdens of his uncomplaining brother, and bear -them, and the other will do likewise. So the rejoicing of the weak will -be, “The Lord Jehovah is my strength and my song; He also is become my -salvation.” - -[Sidenote: Communicating Good Things.] - -“Let him that is taught in the Word communicate unto him that teacheth -in all good things.” There can be no doubt but that this refers -primarily to temporal support. “The laborer is worthy of his hire.” If a -man gives himself wholly to the ministry of the Word, it is evident that -the things necessary for his sustenance must come from those who are -taught. But this by no means exhausts the meaning of the injunction. The -one who is taught in the Word must communicate to the teacher “in all -good things.” Mutual help is the burden of this chapter. “Bear ye one -another’s burdens.” Even the teacher who is supported by those who are -taught, is to assist others pecuniarily. Christ and the apostles, who -had nothing of their own—for Christ was the poorest of the poor, and the -disciples had left all to follow Him—nevertheless distributed to the -poor out of their little store. See John 13:29. - -When the disciples told Jesus to send the hungry multitudes away, that -they might buy themselves victuals, He said, “They need not depart; give -ye them to eat.” Matt. 14:16. He was not trifling with them; He meant -what He said. He knew that they had nothing to give the people, but they -had as much as He had. They did not perceive the power of His words, so -He Himself took the few loaves and dealt out to the disciples, and thus -they did really feed the hungry people. But His words to them meant that -they should do just what He did. How many times our own lack of faith in -Christ’s Word has hindered us from doing good and communicating (Heb. -13:16), the sacrifices which please God. - -As the teachers contribute not only the Word but temporal support as -well, so those who are taught in the Word should not confine their -liberality merely to temporal t hings. It is a mistake to suppose that -ministers of the Gospel never stand in need of spiritual refreshment, or -that they can not receive it from the weakest in the flock. No one can -ever tell how much the souls of teachers are encouraged by the -testimonies of faith and joy in the Lord, which come from the mouths of -those who have heard the Word. It is not simply that the teacher sees -that his labor is not in vain. The testimony may have no reference -whatever to anything that he has done; but a humble soul’s joyful -testimony to what God has done for him, will often, through the -refreshment it gives the teacher of the Word, be the means of -strengthening the souls of hundreds. - -[Sidenote: Sowing and Reaping.] - -“Whatsoever a man soweth, that shall he also reap.” A simple statement -of fact, that can not be made plainer by any amount of talk. The -harvest, which is the end of the world, will reveal what the sowing has -been, whether wheat or tares. “He that soweth to his flesh shall of the -flesh reap corruption; but he that soweth to the Spirit shall of the -Spirit reap life everlasting.” “Sow to yourselves in righteousness, reap -in mercy; break up your fallow ground; for it is time to seek the Lord, -till He come and rain righteousness upon you.” Hosea 10:12. “He that -trusteth in his own heart is a fool,” and equally foolish is he who -trusts in other men, as is seen from the next verse: “Ye have plowed -wickedness, ye have reaped iniquity; ye have eaten the fruit of lies; -because thou didst trust in thy way, in the multitude of thy mighty -men.” “Cursed be the man that trusteth in man, and maketh flesh his -arm,” whether it be his own flesh or that of some other man. “Blessed is -the man that trusteth in the Lord, and whose hope the Lord is.” Jer. -17:5, 7. - -Everything enduring comes from the Spirit. The flesh is corrupt, and it -corrupts. He who consults only his own pleasure,—fulfilling the desires -of the flesh and of the mind,—will reap a harvest of corruption and -death. But “the Spirit is life because of righteousness,” and he who -consults only the mind of the Spirit, will reap everlasting glory; for -“if the Spirit of Him that raised up Jesus from the dead dwell in you, -He that raised up Christ from the dead shall also quicken your mortal -bodies by His Spirit that dwelleth in you.” “For if ye live after the -flesh, ye shall die; but if ye through the Spirit do mortify the deeds -of the body, ye shall live.” Rom. 8:11, 13. Wonderful! If we live, we -die; if we die, we live! This is the testimony of Jesus: “Whosoever will -save his life shall lose it; and whosoever will lose his life for My -sake shall find it.” Matt. 16:25. - -This does not mean the loss of all joy in this present time. It does not -mean undergoing a continual deprivation and penance, going without -something that we long for, for the sake of getting something else by -and by. It does not mean that life in this present time shall be a -living death, a long-drawn-out agony. Far from it. That is a crude and -false idea of the Christian life—the life that is found in death. No; -whoever comes to Christ and drinks of the Spirit, has in himself “a well -of water springing up into everlasting life.” John 4:14. The joy of -eternity is his now. His joy is full day by day. He is abundantly -satisfied with the fatness of God’s house, drinking of the river of -God’s own pleasure. He has all that he longs for, because his heart and -his flesh cry out only for God, in whom is all fulness. Once he thought -he was “seeing life,” but now he knows that he was then but gazing into -the grave, the pit of corruption. Now he begins really to live, and the -joy of the new life is “unspeakable, and full of glory.” So he sings:— - - “Now none but Christ can satisfy, - None other name for me; - There’s love, and life, and lasting joy, - Lord Jesus, found in Thee.” - -A shrewd general always seeks to seize upon the strongest positions; so -wherever there is a rich promise to believers, Satan tries to distort -it, so as to make it a source of discouragement. Accordingly, he has -made many believe that the words, “He that soweth to his flesh shall of -the flesh reap corruption,” mean that they must all their lives, even -after being born of the Spirit, suffer the consequences of their former -life of sin. Some have supposed that even in eternity they would have to -bear the scars of their old sins, saying, “I can never hope to be what I -should have been if I had never sinned.” - -What a libel on God’s mercy, and the redemption that is in Christ Jesus! -That is not the freedom wherewith Christ makes us free. The exhortation -is, “As ye have yielded your members servants to uncleanness and to -iniquity unto iniquity; even so now yield your members servants to -righteousness unto holiness;” but if the one who thus yields himself to -righteousness must always be handicapped by his former bad habits, that -would prove that the power of righteousness is less than that of sin. -But that is not so. Grace abounds over sin, and is as mighty as the -heavens. - -Here is a man who for gross crimes has been condemned to imprisonment -for life. After a few years’ imprisonment he receives a free pardon, and -is set at liberty. Some time afterward we meet him, and see a -fifty-pound cannon-ball attached to his leg by a huge chain, so that he -can move about only with the greatest difficulty. “Why, how is this?” we -ask in surprise. “Were you not given your freedom?” “Oh, yes,” he -replies, “I am free; but I have to wear this ball and chain as a -reminder of my former crimes.” One would not think such “freedom” as -that very desirable. - -Every prayer inspired by the Holy Ghost is a promise of God; and one of -the most gracious of these is this: “Remember not the sins of my youth, -nor my transgressions; according to Thy mercy remember Thou me for Thy -goodness’ sake, O Lord.” Ps. 25:7. When God forgives our sins, and -forgets them, He gives us such power to escape from them that we shall -be as though we had never sinned. By the “exceeding great and precious -promises,” we are made “partakers of the Divine nature, having escaped -the corruption that is in the world through lust.” 2 Peter 1:4. Man fell -by partaking of the tree of knowledge of good and evil; the Gospel -presents such a redemption from the fall, that all the black memories of -sin are effaced, and the redeemed ones come to know only the good, like -Christ, “who knew no sin.” - -Yes; they that sow to the flesh shall of the flesh reap corruption, as -we have all proved in ourselves. “But ye are not in the flesh, but in -the Spirit, if so be that the Spirit of God dwell in you.” The Spirit -has power to free us from the sins of the flesh, and from all their -consequences. Christ “loved the church, and gave Himself for it; that He -might sanctify and cleanse it with the washing of water by the Word, -that He might present it to Himself a glorious church, not having spot, -or wrinkle, or any such thing; but that it should be holy and without -blemish.” Eph. 5:25-27. “By His stripes we are healed.” The memory of -sin,—not of individual sins,—will be perpetuated in eternity only by the -scars in the hands and feet and side of Christ, which are the seal of -our perfect redemption. - -[Sidenote: Be Not Weary.] - -How naturally the exhortation follows, “Let us not be weary in -well-doing; for in due season we shall reap, if we faint not.” It is so -easy for us to get tired doing good, that is, when we are not looking to -Jesus. We like to have little intermissions, because constant doing good -seems too much of a strain. But that is only when we have not fully -learned the joy of the Lord, which is the strength that enables us to -keep from getting weary. “They that wait upon the Lord shall renew their -strength; they shall mount up with wings as eagles; they shall run, and -not be weary; they shall walk, and not faint.” Isa. 40:31. - -But that which is especially referred to here, as the context shows, is -not simply the resisting of temptation in our own flesh, but the helping -of others. Here we need to learn a lesson from Christ, who “shall not -fail nor be discouraged till He have set judgment in the earth.” Though -nine out of ten whom He relieved never showed the least sign of -appreciation, it made no difference with Him. He came to do good, and -not to be appreciated. Therefore, “in the morning sow thy seed, and in -the evening withhold not thine hand; for thou knowest not whether shall -prosper, either this or that, or whether they both shall be alike good.” -Eccl. 11:6. We can not tell how much we shall reap, nor from which of -the seed that we sow. Some may fall by the wayside, and be snatched away -before it has time to take root, and other may fall on stony ground, -where it will wither, and still other may fall among thorns, and be -choked; but one thing is certain, and that is that we shall reap. We do -not know whether the morning sowing or the evening sowing will prosper, -or whether both shall alike be good; but there is no possibility that -both can be bad. One or the other alone may prosper, or else both may be -good. Isn’t that encouragement enough for us not to be weary in -well-doing? The ground may seem poor, and the season may not be -favorable, so that the prospect for a crop may be most unpromising, and -we may be tempted to think that all our labor is wasted. Not so; “in due -season we shall reap, if we faint not.” “Therefore, my beloved brethren, -be ye steadfast, unmovable, always abounding in the work of the Lord, -forasmuch as ye know that your labor is not in vain in the Lord.” 1 Cor. -15:58. - -[Sidenote: Make No Difference.] - -“As we have therefore opportunity, let us do good unto all men, -especially unto them who are of the household of faith.” In this we see -that the apostle speaks of temporal help, for it needs no special -exhortation to preach the Word to those who are not of the household of -faith; they are the ones to whom it is specially to be preached; but -there is a natural tendency—natural, I say, not spiritual—to limit -charities to those who are called “deserving.” We hear much about “the -worthy poor.” But we are all unworthy of the least of God’s blessings, -yet He showers them upon us continually. “If ye do good to them which do -good to you, what thank have ye? for sinners also do even the same. And -if ye lend to them of whom ye hope to receive, what thank have ye? for -sinners also lend to sinners, to receive as much again. But love ye your -enemies, and do good, and lend, hoping for nothing again; and your -reward shall be great, and ye shall be the children of the Highest; for -He is kind unto the unthankful and to the evil.” - -[Sidenote: Seek the Opportunity.] - -Note especially the beginning of the tenth verse. “As we have therefore -opportunity,” let us do good unto all men. Doing good to others is to be -considered a privilege to be enjoyed, and not an irksome duty to be -discharged. Men do not speak of disagreeable things as opportunities. No -one says that he had an opportunity to injure himself, or that he had an -opportunity to lose some money. On the contrary, a man will speak of an -opportunity to make some money, or to escape from some threatened -danger. It is thus that we are to consider doing good to the needy. But -opportunities are always sought for. Men are always on the lookout for -an opportunity to get gain. So the apostle teaches us that we should be -seeking opportunities to help some one. This Christ did. He “went about -doing good.” He traveled about the country on foot, searching -opportunities to do somebody some good, and He found them. He did good, -“for God was with Him.” His name is Immanuel, which means, “God with -us.” Now, as He is with us all the days, even to the end of the world, -so God is with us, doing good to us, that we also may do good. “We then, -as workers together with Him, beseech you also that ye receive not the -grace of God in vain.” To this end, “receive ye the Holy Ghost.” - -[Sidenote: Closing Words.] - -We come now to the close of this most wonderful letter. Even as the -whole of the Gospel is contained in the greeting, so we find it in the -end. The apostle literally knew nothing else save Jesus Christ and Him -crucified. He could not greet his friends without mentioning it. In -every chapter of this Epistle, but especially in the last two, do we see -how directly it is addressed to us. Everybody uses verses 1, 7-10 as -applicable now, without any thought of the Galatians; but just as surely -as these verses mean us, just the same as though the Galatians had never -lived, so does the entire Epistle. - -The consuming zeal of the apostle Paul in writing it is seen in the fact -that, contrary to his usual custom, he seized the pen and wrote the -Epistle with his own hand. Verse 11. As intimated in chapter 4, the -apostle suffered from weak eyes, which hindered him much in his work, or -would have hindered him but for the power of God resting on him; so that -it was necessary for him always to have some one with him, to minister -unto him, and to serve as amanuensis. From the Second Epistle to the -Thessalonians (chapter 2:2) we learn that some took advantage of this -fact to write letters to the churches in Paul’s name, which troubled the -brethren; but in the close of that Epistle (chapter 3:16-18) Paul -indicated to them how they might know an epistle that came from him. No -matter by whom the body of it was written, he wrote the salutation and -the signature with his own hand. So great was the urgency in this case, -however, that he wrote the entire Epistle himself. - -[Sidenote: Only a Show.] - -We can not deceive God, and it is useless to deceive ourselves or -others. “The Lord seeth not as man seeth; for man looketh on the outward -appearance, but the Lord looketh on the heart.” 1 Sam. 16:7. The -circumcision in which the “false brethren” were seeking to induce the -Galatians to trust, meant self-righteousness, instead of righteousness -by faith. They had the law only as “the form of righteousness and of -truth.” With their works they could make “a fair show in the flesh,” but -it was only an empty show; there was no reality in it. They could seem -righteous without suffering persecution for the cross of Christ. - -They did not indeed keep the law; not by any means; for the flesh is -opposed to the law of the Spirit, and “they that are in the flesh can -not please God.” But they desired converts to “our faith,” as so many -call the particular theories which they hold. Christ said, “Woe unto -you, scribes and Pharisees, hypocrites! for ye compass sea and land to -make one proselyte, and when he is made, ye make him two-fold more the -child of hell than yourselves.” Matt. 23:15. Such teachers glory in the -flesh of their “converts.” If they can count so many as belonging to -“our denomination,” so much “gain” in the past year, they feel -virtuously happy. Numbers and appearances count for much with men, but -for nothing with God. - -[Sidenote: Real and Lasting Glory.] - -“God forbid that I should glory, save in the cross of our Lord Jesus -Christ.” Why glory in the cross?—Because by it the world is crucified to -us, and we to the world. The Epistle ends where it begins,—with -deliverance from “this present evil world,” and it is the cross alone -that accomplishes the deliverance. The cross is the symbol of -humiliation, therefore we glory in it, because in humility is -exaltation. - -[Sidenote: God Revealed in the Cross.] - -Read the words of the Lord by the mouth of Jeremiah: “Let not the wise -man glory in his wisdom, neither let the mighty man glory in his might, -let not the rich man glory in his riches.” Jer. 9:23. - -Why should not the wise man glory in his wisdom?—Because so far as it is -his own wisdom, it is foolishness. “The wisdom of this world is -foolishness with God.” “The Lord knoweth the thoughts of the wise, that -they are vain.” 1 Cor. 3:19, 20. No man has any wisdom in which to -glory, for his own wisdom is foolishness, and wisdom which God gives is -something to cause humility instead of pride. - -What about might? “All flesh is grass,” Isa. 40:6. “Every man at his -best state is altogether vanity.” Ps. 39:5. “Men of low degree are -vanity, and men of high degree are a lie; to be laid in the balance, -they are altogether lighter than vanity.” But “power belongeth unto -God.” Ps. 62:9, 11. - -As to riches, they are “uncertain.” 1 Tim. 6:17. Man “heapeth up riches, -and knoweth not who shall gather them.” “Riches certainly make -themselves wings; they fly away as an eagle toward heaven.” Prov. 23:5. -Only in Christ are found unsearchable and abiding riches. - -Man, therefore, has absolutely nothing in which to boast, for what is -there left of a man when he has nothing that can be called wealth, no -wisdom whatever, and absolutely no strength? Everything that man is or -has comes from the Lord. Therefore it is that he that glorieth is to -glory in the Lord. 1 Cor. 1:31. - -Now put this text with Gal. 6:14. The same Spirit inspired them both, so -that there is no contradiction. One text says that we are to glory only -in the knowledge of the Lord; the other says that there is nothing in -which to glory save the cross of our Lord Jesus Christ. The conclusion, -therefore, is that in the cross we find the knowledge of God. To know -God is eternal life, and there is no life for mankind except through the -cross of Christ. So again we see most clearly that all that may be known -of God is revealed in the cross. Aside from the cross, there is no -knowledge of God. - -This shows us again that the cross is seen in all creation, for the -everlasting power and divinity of God, even all that may be known of -Him, are seen in the things that He has made. The power of God is seen -in the things that are made, and the cross is the power of God. 1 Cor. -1:18. Out of weakness God brings strength; He saves men by death, so -that even the dead may rest in hope. No man can be so poor, so weak and -sinful, so degraded and despised, that he may not glory in the cross. -The cross takes him just where he is, for it is the symbol of shame and -degradation, and reveals the power of God in him, and in that there is -ground for everlasting glory. - -[Sidenote: The Cross Crucifies.] - -The cross cuts us off from the world. Glory! for then it unites us to -God, because the friendship of the world is enmity with God; “whosoever -therefore will be a friend of the world is the enemy of God.” James 4:4. -Through His cross Christ has destroyed the enmity. Eph. 2:15, 16. “And -the world passeth away, and the lust thereof; but he that doeth the will -of God abideth forever.” Then let the world pass away. - - “Fade, fade, each earthly joy, - Jesus is mine; - Break every tender tie, - Jesus is mine. - Dark is the wilderness; - Earth has no resting-place; - Jesus alone can bless; - Jesus is mine.” - -[Sidenote: The Cross Elevates.] - -Jesus said, “I, if I be lifted up from the earth, will draw all men unto -Me.” This He said signifying what death He should die, namely, the death -of the cross. He humbled Himself to death, even the death of the cross; -“wherefore God also hath highly exalted Him, and given Him a name which -is above every name.” Phil. 2:8, 9. He descended “first into the lower -parts of the earth. He that descended is the same also that ascended up -far above all heavens, that He might fill all things.” Eph. 4:9, 10. It -was through death that He ascended to the right hand of the Majesty in -the heavens. It was the cross that lifted Him up from earth to heaven. -Therefore it is the cross alone that brings us glory, and so it is the -only thing in which to glory. The cross, which means derision and shame -from the world, lifts us away from this world, and sets us with Christ -in the heavenly places; and the power by which it does this is “the -power that worketh in us,” even the power that works in and upholds all -things in the universe. - -[Sidenote: The Cross Creates.] - -“For in Christ Jesus neither circumcision availeth anything, nor -uncircumcision, but a new creature.” That is, neither circumcision nor -uncircumcision has any power. Salvation does not come from man, whatever -his state or condition, or whatever he may do. In an uncircumcised state -he is lost, and if he be circumcised he is no nearer salvation. Only the -cross has power to save. The only thing that is of any value is a new -creature, or, as indicated in the margin of the Revision, “a new -creation.” “If any man be in Christ, there is a new creation;” and it is -only through death that we become joined to Him. Rom. 6:3. - - “Nothing in my hand I bring; - Simply to Thy cross I cling.” - -The cross makes a new creation, so that here again we see a reason for -glorying in it; for when the new creation came from the hand of God in -the beginning, “the morning stars sang together, and all the sons of God -shouted for joy.” Job 38:7. - -[Sidenote: The Sign of the Cross.] - -Put together all the texts that we have read, which show: (1) That the -cross of Christ is the only thing in which to glory; (2) that whoever -glories must glory only in the knowledge of God; (3) that God hath -chosen the weak things of the world to confound the mighty, so that none -might glory save in Him; and, (4) that God is revealed in the things -that He has made, and that creation, which manifests God’s power, also -presents the cross, because the cross of Christ is the power of God, and -God is made known by it. What have we?—This, that the power that it took -to create the world, and all things that are in it,—the power that is -exerted to keep all things in existence,—is the power that saves those -who trust in it. This is the power of the cross. - -So the power of the cross, by which alone salvation comes, is the power -that creates, and that continues to work in all creation. But when God -creates a thing, it is “very good;” so in Christ, in His cross, there is -“a new creation.” “We are His workmanship, created in Christ Jesus for -good works, which God afore prepared that we should walk in them.” Eph. -2:10, R. V. It is in the cross that this new creation is wrought, for -its power is the power by which “in the beginning God created the -heavens and the earth.” This is the power that keeps the earth from -utter destruction under the curse; which brings about the changing -seasons,—seed-time and harvest,—and that will at last renew the face of -the earth, so that “it shall blossom abundantly, and rejoice even with -joy and singing; the glory of Lebanon shall be given unto it, the -excellency of Carmel and Sharon; they shall see the glory of the Lord, -and the excellency of our God.” - -“The works of the Lord are great, sought out of all them that have -pleasure therein. His work is honorable and glorious; and His -righteousness endureth forever. He hath made His wonderful works to be -remembered; the Lord is gracious and full of compassion.” Ps. 111:2-4. - -Here we see that the wonderful works of God reveal His righteousness, -and His grace and compassion as well. This is another evidence that His -works reveal the cross of Christ, in which infinite love and mercy are -centered. - -But “He hath made His wonderful works to be remembered;” or, “He hath -made a memorial for His wonderful works.” Why does He wish men to -remember and declare His mighty acts?—In order that they may not forget, -but may trust in, His salvation. He would have men continually meditate -on His works, that they may know the power of the cross. It is in the -works of His hands that we triumph. Ps. 92:4. So when God had made the -heavens and earth, and all their host, in six days, “He rested on the -seventh day from all His work which He had made. And God blessed the -seventh day, and sanctified it; because that in it He had rested from -all His work which God created and made.” Gen. 2:2, 3. - -The cross conveys to us the knowledge of God, because it shows us His -power as Creator. Through the cross we are crucified unto the world, and -the world unto us; that is, by the cross we are sanctified. But -sanctification is the work of God, not of man. Only His divine power can -accomplish the great work. In the beginning God sanctified the Sabbath, -as the crown of His creative work—the evidence that His work was -finished, the seal of perfection, and therefore He says, “Moreover also -I gave them My Sabbaths, to be a sign between Me and them, that they -might know that I am the Lord that sanctify them.” Eze. 20:12. - -So we see that the Sabbath—the seventh day—is the true sign of the -cross. It is the memorial of creation, and redemption is -creation,—creation through the cross. In the cross we find the complete -and perfect works of God, and are clothed with them. Crucified with -Christ means the utter giving up of self, acknowledging that we are -nothing, and trusting absolutely in Christ. In Him we rest; in Him we -find the Sabbath. The cross takes us back to the beginning, into “that -which was from the beginning.” The resting upon the seventh day of the -week is but the sign of the fact that in the perfect work of God, as -seen in creation,—in the cross,—we find rest from sin. - -“But it is difficult to keep the Sabbath; my business will suffer;” “I -couldn’t make a living and keep the Sabbath;” “It is so unpopular.” Oh, -yes; nobody ever said that it was a specially pleasing thing to be -crucified! “Even Christ pleased not Himself.” Read the fifty-third -chapter of Isaiah. Christ was not very popular, and least so of all when -He was crucified. The cross means death; but it means also the entrance -into life. There is healing in Christ’s wounds, blessing in the curse -that He bore, life in the death that He suffered. Who dare say that he -trusts Christ for everlasting life if he dare not trust Him for a few -years or months or days of life in this world? Accept the Sabbath of the -Lord, and you will find that it means the cross to a degree that you -never before dreamed of, and therefore “a far more exceeding and eternal -weight of glory.” - -Now say once more, and say it from the heart: “Far be it from me to -glory, save in the cross of our Lord Jesus Christ, through which the -world hath been crucified unto me, and I unto the world.” If you can say -that in truth, you will find tribulations and afflictions so easy that -you can glory in them. - - “Hallelujah, what a Saviour!” - -[Sidenote: The Glory.] - -It is by the cross that everything is sustained, for “in Him all things -hold together,” and He does not exist in any other form than that of the -crucified One. But for the cross, there would be universal death. Not a -man could breathe, not a plant could grow, not a ray of light could -shine from heaven, if it were not for the cross. Now “the heavens -declare the glory of God; and the firmament showeth His handiwork.” Ps. -19:1. They are some of the things that God has made. No pen can describe -and no artist’s brush can depict the wondrous glory of the heavens; yet -that glory is but the glory of the cross of Christ. This follows from -the facts already learned, that the power of God is seen in the things -that are made, and that the cross is the power of God. The glory of God -is His power, for “the exceeding greatness of His power to usward” is -seen in the resurrection of Jesus Christ from the dead (Eph. 1:19, 20), -and “Christ was raised up from the dead by the glory of the Father” -(Rom. 6:4). It was for the suffering of death that Jesus was crowned -with glory and honor. Heb. 2:9. So we see that all the glory of the -innumerable stars, with their various colors, all the glory of the -rainbow, the glory of the clouds gilded by the setting sun, the glory of -the sea, and of blooming fields and green meadows, the glory of the -spring-time and of the ripened harvest, the glory of the opening bud and -the perfect fruit,—yea, all the glory that Christ has in heaven, as well -as the glory that will be revealed in His saints when they shall “shine -forth as the sun in the kingdom of their Father,” even “as the stars -forever and ever,”—is the glory of the cross. How can we ever think of -glorying in anything else? - -[Sidenote: The Israel of God.] - -“As many as walk according to this rule, peace be on them, and mercy, -and upon the Israel of God.” The rule of glory! what a grand rule to -walk by! Are there two classes here mentioned?—No; that can not be, for -the Epistle has been devoted to showing that all are one in Christ -Jesus. “And ye are complete in Him, which is the Head of all -principality and power; in whom also ye are circumcised with the -circumcision made without hands, in putting off the body of the sins of -the flesh by the circumcision of Christ; buried with Him in baptism, -wherein also ye are risen with Him through the faith of the operation of -God, who hath raised Him from the dead. And you, being dead in your sins -and the uncircumcision of your flesh, hath He quickened together with -Him, having forgiven you all trespasses.” Col. 2:10-13. “We are the -circumcision, which worship God in the Spirit, and rejoice in Christ -Jesus, and have no confidence in the flesh.” Phil. 3:3. This -circumcision constitutes us all the true Israel of God, for this is the -victory over sin, and “Israel” means an overcomer. No longer are we -“aliens from the commonwealth of Israel,” “no more strangers and -foreigners, but fellow-citizens with the saints, and of the household of -God; and are built upon the foundation of the apostles and prophets, -Jesus Christ Himself being the chief corner-stone.” Eph. 2:12, 19, 20. -So we shall join the throng that “shall come from the east and west, and -shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of -heaven.” - -[Sidenote: The Marks of Christ.] - -“From henceforth let no man trouble me; for I bear in my body the marks -of the Lord Jesus.” The Greek word rendered “marks” is the plural of -“stigma,” which we have incorporated into our own language. It signifies -shame and disgrace, even as of old it meant a mark branded into the body -of a culprit, or of a recaptured runaway slave, to show to whom he -belonged. Such are the marks of the cross of Christ. The marks of the -cross were upon Paul. He had been crucified with Christ, and he carried -the nail-prints. They were branded on his body. They marked him as the -bond-servant, the slave of the Lord Jesus. Let no one, then, interfere -with him; he was not the servant of men. He owed allegiance to Christ -alone, who had bought him. Let no one seek to get him to serve man or -the flesh, because Jesus had branded him with His mark, and he could -serve no other. Moreover, let men beware how they sought to interfere -with his liberty in Christ, or how they treated him, for his Master -would surely protect His own. Have you those marks? Then you may glory -in them, for such boasting is not vain, and will not make you vain. - -Ah, what glory there is in the cross! All the glory of heaven is in that -despised thing. Not in the figure of the cross, but in the cross itself. -The world does not reckon it glory, but then it did not know the Son of -God, and it does not know the Holy Spirit, because it can not see Him. -May God open our eyes to see the glory, so that we may reckon things at -their true value. May we consent to be crucified with Christ, that the -cross may glorify us. In the cross of Christ there is salvation. In it -is the power of God to keep us from falling, for it lifts us up from -earth to heaven. In the cross there is the new creation, which God -Himself pronounces “very good.” In it is all the glory of the Father, -and all the glory of the eternal ages. Therefore God forbid that we -should glory save in the cross of our Lord Jesus Christ, by which the -world is crucified to us, and we unto the world. - - “In the cross of Christ I glory, - Towering o’er the wrecks of time; - All the light of sacred story - Gathers round its head sublime.” - -Therefore— - - “Since I, who was undone and lost, - Have pardon through His name and Word; - Forbid it, then, that I should boast, - Save in the cross of Christ, my Lord.” - - “Where’er I go, I’ll tell the story - Of the cross, of the cross; - In nothing else my soul shall glory, - Save the cross, save the cross; - And this my constant theme shall be, - Through time and in eternity, - That Jesus tasted death for me, - On the cross, on the cross.” - - - - - BIBLE STUDENTS’ LIBRARY. - - -The postage as given in the following tables is based on one cent for -four ounces, but where your tract society has the pound-rate privilege, -postage will be only one-fourth this amount. - - - No. Title. No. in Price Postage - Package. per per - Package. Package. - - 1 Bible Sanctification 10 $1 00 $0 06 - - 10 Scripture References 25 50 05 - - 14 The Sufferings of Christ 25 “ ” - - 16 Christ in the Old Testament 25 25 03 - - 25 Sanctuary and the Judgment 25 “ ” - - 26 Sabbath and the New Testament 25 “ ” - - 27 The Bible 25 “ ” - - 42 Elihu on the Sabbath 25 “ ” - - 43 Ten Commandments not Revised 25 “ ” - - 46 Without Excuse 50 “ ” - - 47 Thoughts for the Candid 50 “ ” - - 48 Which Day Do You Keep and Why? 50 “ ” - - 51 Is Man Immortal? 50 “ ” - - 52 Why Not Found Out Before 50 “ ” - - 53 The Sabbath and the Law 5 1 00 07 - - 55 Order of Events in Judgment 5 75 05 - - 57 Tent-Meeting Lessons—Life of Christ 25 25 03 - - 58 Matthew 24 10 1 00 08 - - 61 Tent-Meeting Lessons on Sin and 50 25 03 - Righteousness - - 63 Sure Foundation and Keys of the Kingdom 25 “ ” - - 64 Full Assurance of Faith 25 “ ” - - 65 Great Day of the Lord 25 63 06 - - 67 Bible Election 25 38 05 - - 68 The Old Testament in the New 25 “ ” - Dispensation - - 69 “Jewish” Christians Are Israelites 50 25 03 - Indeed - - 70 Immortality of the Soul 25 50 05 - - 72 Christ and His Righteousness 10 1 50 08 - - 73 Can We Keep the Sabbath? 25 25 03 - - 74 The Counterfeit and the Genuine 25 0 25 0 03 - - 75 Living by Faith 25 “ ” - - 76 Bible Questions and Answers Concerning 25 “ ” - Man - - 77 The Talents 25 “ ” - - 79 Baptism: Its Significance 25 “ ” - - 80 Sunday: Origin of Its Observance in the 10 1 50 08 - Christian Church - - 81 God’s Message for To-day 50 25 03 - - 83 Angels: Their Nature and Ministry 5 1 00 10 - - 85 Twofold Evidence of Acceptance with God 50 25 03 - - 86 Justification, Regeneration, 25 “ ” - Sanctification. By M. C. Wilcox - - 90 The Bible Doctrine of the Trinity 25 “ ” - - 95 From Sabbath to Sunday 50 “ ” - - 97 The Sun of Righteousness 10 1 00 08 - - 99 Prediction, Interpretation, Fulfilment 25 25 03 - - 100 The Rest That Remains for the People of 50 “ ” - God - - 103 Should Christians Be Members of Secret 25 38 05 - Societies? - - 104 Justified by Faith. By Mrs. E. G. White 25 25 03 - - 105 The Way to Christ. By Mrs. E. G. White 25 “ ” - - 107 Who Changed the Sabbath? 25 38 05 - - 108 Life: Its Source and Purpose 10 1 00 “ - - 110 Appeal to Methodists 50 25 03 - - 111 Tormented Forever and Ever 25 ” “ - - 112 Spiritualism: Its Source and Character 25 ” “ - - 114 The Identical Seventh Day 25 ” “ - - 115 Waymarks to the Holy City 25 ” “ - - 117 Prophetic Lights; Illustrated 5 2 50 19 - - 118 Christ Tempted as We Are 25 25 03 - - 119 The Kingdom of Christ: Its Nature and 25 ” “ - Subjects - - 121 The Temporal Millennium 25 38 05 - - 122 Perfection of the Law of God 25 ” “ - - 124 Manner of Christ’s Coming 25 0 25 0 03 - - 125 The Privilege of Prayer 25 ” “ - - 127 Christ as Prophet, Priest, and King 25 ” “ - - 128 Christ Our Advocate. _Illustrated_ 10 1 00 07 - - 130 The Seal of God and the Mark of the 25 50 05 - Beast. _Illustrated_ - - 131 The Sure Word of Prophecy. _Illustrated_ 10 1 00 ” - - 133 Righteousness 25 25 03 - - 134 The Lord’s Day 10 1 50 06 - - 135 Honor Due to God 10 1 00 “ - - 136 The Millennial Age 25 03 - - 137 New Testament Sabbath 25 ” “ - - 138 America’s Crisis. _Illustrated_ 25 50 05 - - 140 The Saints’ Inheritance 10 1 00 07 - - 143 Truth for the Times 25 25 03 - - 144 The Eastern Question 25 ” “ - - 145 Will a Man Rob God? 10 1 00 08 - - 146 Rich Man and Lazarus 25 25 03 - - 147 Home Missionary Work 25 50 05 - - 148 The Sabbath in Prophecy 25 ” “ - - 149 From Glory to Glory 25 38 ” - - 150 Rome’s Arraignment of Sabbath Breakers 25 25 03 - - 152 The Alarm of War 25 50 05 - - 153 The Arming of the Nations 25 2 50 12 - - 154 Sabbath in the Greek 50 25 03 - - 155 Wonders of the 19th Century 25 50 05 - - 156 Spiritual Gifts 25 62 06 - - 157 Seal of God and Its Counterfeit 25 50 05 - - 158 Natural Food of Man 10 2 50 07 - - 159 Christian Patriotism 10 1 50 11 - - 160 Labor and Money Power 25 50 05 - - 161 Marshaling of Nations 10 1 00 06 - - 162 The Glad Tidings 5 1 25 - - - - - APPLES OF GOLD LIBRARY. - - - No. Title. No. in Price Postage - Package. per per - Package. Package. - - 1 Looking unto Jesus 50 $0 25 $0 02 - - 2 The Christian’s Privilege 50 “ ” - - 3 The Sure Promises of God 50 “ ” - - 4 How to Get Knowledge 50 13 01 - - 5 The Church and the World (poetry) 50 25 02 - - 6 The Elect of God 50 “ ” - - 7 How Esther Read Her Bible 50 “ ” - - 8 The Thief on the Cross 50 “ ” - - 9 The Eleventh Hour 50 “ ” - - 10 Benefits of Bible Study 50 “ ” - - 11 Righteousness—Where Is It to be Found? 50 “ ” - - 12 Power of Forgiveness 50 “ ” - - 13 Responsibility of Parents 50 “ ” - - 14 Choose Ye This Day 50 “ ” - - 15 The Cross of Christ 50 “ ” - - 16 The New Birth 25 “ ” - - 17 “What Must I Do to be Saved?” 50 “ ” - - 18 The Literal Week 50 “ ” - - 19 The Christian Life 25 “ ” - - 20 Your Life Work—Is It of Men or of God? 50 “ ” - - 21 Acceptable Service 50 “ ” - - 22 Have Faith in God 50 “ ” - - 23 The Riches of His Grace 50 “ ” - - 24 He Saves to the Utmost 100 13 01 - - 25 Bible Authority for Sunday Observance 50 25 02 - - 27 Religious Liberty 100 “ ” - - 28 Law of Liberty 100 “ ” - - 29 Law of Love 50 “ ” - - 30 Knowing and Obeying the Lord 100 “ ” - - 31 Why the Earth Was Made 50 “ ” - - 32 Trine Immersion 50 “ ” - - 33 Scriptural Answers to Worldly Objections 100 “ ” - - 34 Seventh-day Adventists and Their Work 25 “ ” - - 35 The Hope Set before Us 50 “ ” - - 36 The True Church 50 0 25 0 02 - - 37 Letter and Spirit 50 “ ” - - 38 Who Are the Saints? 50 “ ” - - 39 The Seventh, or One-Seventh 50 “ ” - - 40 Coming of the Lord 50 “ ” - - 41 Foreknowledge and Foreordination 50 “ ” - - 42 Jesus and the Resurrection 50 “ ” - - 44 Back to the “Old Paths” 25 “ ” - - 45 Historical Facts and Incidents 25 50 03 - - 46 True “Christian Citizenship” 50 25 02 - - 47 The Great Threefold Message 25 “ ” - - 48 “Try The Spirits” 50 “ ” - - 49 Kept by the Power of God 100 “ ” - - 50 Day of the Sabbath 25 “ ” - - 51 Heralds of His Coming 25 38 “ - - 52 Prayer 25 25 ” - - 53 Winning of Margaret 25 “ ” - - 54 Unawares—Ye Did It unto Me 50 “ ” - - 55 Twelve Principles of Holy Living 50 “ ” - - 56 There Is Help in God 50 “ ” - - 57 The Divine Law 25 “ ” - - 58 The Three Sabbaths 50 “ ” - - 59 The Earnest of Our Inheritance 50 “ ” - - 60 A Living Saviour 50 “ ” - - 61 Gracious Invitation 25 07 03 - - 62 Return of the Jews 25 50 “ - - 63 Jesus Died for You 50 25 02 - - 64 Salvation in Jesus Christ 50 ” “ - - 65 Why Are You Not a Christian? 50 ” “ - - 66 An Astronomer’s View of Our Father’s 25 38 ” - House - -The above is a little quarterly publication designed especially for use -in personal correspondence. Each number contains from two to sixteen -pages of a size convenient to go into a No. 6 envelope without folding. -It is printed on thin paper, and one or two numbers can be put in with -an ordinary letter without increasing the postage. A package should be -kept on hand, and, when writing to a friend, inclose one or more copies, -and thus “sow beside all waters.” - - - - - WORDS OF TRUTH SERIES. - - - No. Title. No. in Price Postage - Package. per per - Package. Package. - - 1 The Coming of the Lord 100 $0 25 $0 02 - - 2 How the Sabbath Came to Me 25 75 04 - - 3 Review of W. S. Gamble on the Sabbath 25 25 02 - Question - - 4 A Challenge to Protestants 50 “ ” - - 5 Fundamental Principles of Seventh-day 25 “ 04 - Adventists - - 6 Candid Admissions 50 ” 02 - - 7 Personal Questions and Answers 25 88 05 - Concerning the Sabbath - - 8 The Way, the Truth, the Life 25 1 00 “ - - 9 The Reign of Righteousness 25 50 03 - - 10 First a Willing Heart Then All 25 32 02 - - 11 The Law in Christ 25 50 03 - - 12 War between Capital and Labor 25 ” “ - - 13 Last-Day Tokens 10 1 00 08 - - 14 Come, Lord Jesus 100 25 02 - - 15 Spirit of Burning 25 50 04 - - 16 What to do with Doubt 50 37 03 - - 17 Ifs and Whys of Baptism 50 32 04 - - 18 Sanctification 25 25 02 - - 19 A Woman Ministry 25 1 25 06 - - 20 Should Not Christians Keep the Sabbath? 25 50 03 - - 22 Is The End Near? 100 ” “ - - 23 The Rest Day 25 63 04 - - 24 Ownership and Tithing 100 50 03 - -For any of the foregoing, address your Tract Society, or the Publishers. - - PACIFIC PRESS PUBLISHING CO., - Oakland, Cal. - 39 Bond St., New York City. 18 W. 5th St., Kansas City, Mo. - - Review and Herald Publishing Co., - Battle Creek, Mich. - 243 S. Boulevard, Atlanta, Ga. 571 Yonge St., Toronto, Ont. - - -DISCOUNT. - - -We want all tract buyers to receive the 40 per cent discount which is -allowed those who buy 100 or more at a time in unbroken packages, hence -the foregoing information as to the size of packages, and postage per -package. - -Postage is always added when this liberal discount is allowed. - - - - - Thoughts from the - Mount of Blessing - -BY MRS. E. G. WHITE - - -A reverential exposition of the sermon on the mount. It is difficult to -praise this volume too highly. The following notice concerning it -appeared in an eastern religious journal, and is only a sample of many -more at our command:— - - “_Its entire trend indicates the author’s confidence in the words of - Christ, ‘The words that I speak unto you, they are spirit and they - are life.’ While those words were first addressed to a cosmopolitan - gathering centuries ago, they are applicable to all time and come to - us still brightened with that same ‘spirit’ and that same ‘life.’_” - -It contains over 200 pages, is richly illustrated, and well bound in -cloth, at 75c, and half cloth with marbled edges, at $1.00. - - - Pacific Press Publishing Co. - OAKLAND, CAL. - 39 Bond St., New York City 18 W. 5th St., Kansas City, Mo. - - - REVIEW & HERALD PUBLISHING CO. - BATTLE CREEK, MICH. - 243 S. Boulevard, Atlanta, Ga. - 571 Yonge St., Toronto, Ont. - - - - - ● Transcriber’s Notes: - ○ Missing or obscured punctuation was silently corrected. - ○ Inconsistent spelling and hyphenation were made consistent only - when a predominant form was found in this book. - ○ Text that was in italics is enclosed by underscores (_italics_). - ○ Notes printed in the margin of the book have been moved into the - paragraphs near where they appear, contained in square brackets, - and begun with the word "Sidenote". - - - - - -End of Project Gutenberg's The Glad Tidings, by Ellet Joseph Waggoner - -*** END OF THIS PROJECT GUTENBERG EBOOK THE GLAD TIDINGS *** - -***** This file should be named 63636-0.txt or 63636-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/3/6/3/63636/ - -Produced by Brian Wilson, David King, and the Online -Distributed Proofreading Team at http://www.pgdp.net. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Glad Tidings - -Author: Ellet Joseph Waggoner - -Release Date: November 4, 2020 [EBook #63636] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE GLAD TIDINGS *** - - - - -Produced by Brian Wilson, David King, and the Online -Distributed Proofreading Team at http://www.pgdp.net. (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - -</pre> - - -<div class='figcenter id001'> -<span class='pageno' id='Page_on'>on</span> -<img src='images/cover.jpg' alt='' class='ig001' /> -</div> -<div class='pbb'> - <hr class='pb c000' /> -</div> -<div> - <h1 class='c001'>The Glad Tidings</h1> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c000'> - <div><span class='pageno' id='Page_1'>1</span><span class='xxlarge'><b>THE GLAD TIDINGS</b></span></div> - <div class='c000'><span class='large'><b>By</b></span></div> - <div><span class='xxlarge'><b>E. J. WAGGONER</b></span></div> - <div class='c002'>PACIFIC PRESS PUBLISHING CO.</div> - <div>Oakland, Cal.</div> - <div>New York.</div> - <div>Kansas City, Mo.</div> - <div>1900</div> - </div> -</div> - -<p class='c003'><span class='pageno' id='Page_2'>2</span>Entered according to Act of Congress, in the year 1900, by -PACIFIC PRESS PUBLISHING COMPANY, -In the office of the Librarian of Congress, Washington, D. C.</p> - -<p class='c004'><span class='sc'>Entered at Stationers’ Hall, London, England.</span></p> -<div class='chapter'> - <span class='pageno' id='Page_3'>3</span> - <h2 class='c005'>CONTENTS.</h2> -</div> - -<p class='c006'><a href='#chap1'>CHAPTER I.</a></p> - -<p class='c004'>The Revelation of Jesus Christ, the Real Gospel <a href='#Page_9'>9</a></p> - -<p class='c004'><a href='#chap2'>CHAPTER II.</a></p> - -<p class='c004'>Life by the Faith of Christ, the Truth of the Gospel <a href='#Page_54'>54</a></p> - -<p class='c004'><a href='#chap3'>CHAPTER III.</a></p> - -<p class='c004'>Redeemed from the Curse, to the Blessing of Abraham <a href='#Page_95'>95</a></p> - -<p class='c004'><a href='#chap4'>CHAPTER IV.</a></p> - -<p class='c004'>The Adoption of Sons <a href='#Page_159'>159</a></p> - -<p class='c004'><a href='#chap5'>CHAPTER V.</a></p> - -<p class='c004'>The Spirit’s Power over the Flesh <a href='#Page_195'>195</a></p> - -<p class='c004'><a href='#chap6'>CHAPTER VI.</a></p> - -<p class='c004'>The Glory of the Cross <a href='#Page_230'>230</a></p> -<div class='chapter'> - <span class='pageno' id='Page_5'>5</span> - <h2 class='c005'>PREFACE.</h2> -</div> -<p class='c006'>The Epistle to the Galatians, together with its -companion, the Epistle to the Romans, was the -source, through the Spirit, of the Reformation of the -sixteenth century, the key-note of which was, “The -just shall live by faith.” The reformation then begun -is not yet complete, and the same watchword needs -to be sounded now as then. If the people of God -will become filled with the truth so vividly set forth -in this epistle, both the church and the world will be -stirred as profoundly as in the days of Luther. May -this speedily be the case, and thus the times of -restoration of all things be hastened!</p> -<div class='chapter'> - <span class='pageno' id='Page_7'>7</span> - <h2 class='c005'>The Glad Tidings</h2> -</div> -<p class='c006'>It is quite common, in writing upon any book in -the Bible, to spend some time on an “Introduction” -to the book in question—setting forth the nature of -it, the circumstances under which it was written, -and the probable purpose of the writer, together with -many other things, partly conjectural, and partly -derived from the book itself. All such statements -the reader has to take on the authority of the one -making them, since, not having yet studied the book, -he can not judge for himself. The best way is to -introduce him at once to the study of the book, and -then he will, if diligent and faithful, soon learn all -that it has to reveal concerning itself. We learn -more of a man by talking with him than by hearing -somebody talk about him. So we will proceed at -once to the study of the Epistle to the Galatians, and -let it speak for itself.</p> - -<p class='c004'>Nothing can take the place of the Scriptures themselves. -If all would study the Bible as prayerfully -and as conscientiously as they ought, giving earnest -heed to every word, and receiving it as coming directly -from God, there would be no need of any other -<span class='pageno' id='Page_8'>8</span>religious book. Whatever is written should be for -the purpose of calling people’s attention more sharply -to the words of Scripture; whatever substitutes any -man’s opinions for the Bible, so that by it people are -led to rest content without any further study of the -Bible itself, is worse than useless. The reader is, -therefore, most earnestly urged to study, first of all, -the Scripture text very diligently and carefully, so -that every reference to it will be a reference to a -familiar acquaintance. May God grant that this little -aid to the study of the Word may make every reader -better acquainted with all Scripture, which is able to -make him wise unto salvation.</p> -<div class='chapter'> - <span class='pageno' id='Page_9'>9</span> - <h2 id='chap1' class='c005'>CHAPTER I. <br /> The Revelation of Jesus Christ, the Real Gospel.</h2> -</div> -<p class='c006'>“Paul, an apostle (not from men, neither through -man, but through Jesus Christ, and God the Father, -who raised Him from the dead), and all the brethren -which are with me, unto the churches of Galatia: -Grace to you and peace from God the Father, and -our Lord Jesus Christ, who gave Himself for our -sins, that He might deliver us out of this present evil -world, according to the will of our God and Father; -to whom be the glory forever and ever. Amen.</p> - -<p class='c004'>“I marvel that ye are so quickly removing from -Him that called you in the grace of Christ unto a -different gospel; which is not another gospel; only -there are some that trouble you, and would pervert -the Gospel of Christ. But though we, or an angel -from heaven, should preach unto you any gospel -other than that which we preached unto you, let him -be anathema. As we have said before, so say I now -again, If any man preacheth unto you any gospel -other than that which ye received, let him be anathema. -For am I now persuading men, or God? or -am I seeking to please men? if I were still pleasing -men, I should not be a servant of Christ.</p> - -<p class='c004'>“For I make known to you, brethren, as touching -the Gospel which was preached by me, that it is not -after man. For neither did I receive it from man, -<span class='pageno' id='Page_10'>10</span>nor was I taught it, but it came to me through revelation -of Jesus Christ. For ye have heard of my -manner of life in time past in the Jews’ religion, how -that beyond measure I persecuted the church of God, -and made havoc of it; and I advanced in the Jews’ -religion beyond many of mine own age among my -countrymen, being more exceedingly zealous for the -traditions of my fathers. But when it was the good -pleasure of God, who separated me, even from my -mother’s womb, and called me through His grace, to -reveal His Son in me, that I might preach Him -among the Gentiles; immediately I conferred not -with flesh and blood; neither went I up to Jerusalem -to them which were apostles before me; but I went -away into Arabia; and again I returned unto -Damascus.</p> - -<p class='c004'>“Then after three years I went up to Jerusalem to -visit Cephas, and tarried with him fifteen days. But -other of the apostles saw I none, save James the -Lord’s brother. Now touching the things which I -write unto you, behold, before God, I lie not. Then -I came into the regions of Syria and Cilicia. And -I was still unknown by face unto the churches of -Judea which were in Christ; but they only heard say, -He that once persecuted us now preacheth the faith -of which he once made havoc; and they glorified -God in me.” Galatians 1, R. V.</p> - -<div class='sidenote'>An Apostolic Salutation.</div> - -<p class='c004'>The first five verses form a greeting -such as, with the exception of the first -verses of the book of Romans, is not to -be found elsewhere in the Bible, and, -consequently, nowhere else in the world. -<span class='pageno' id='Page_11'>11</span>It contains the whole Gospel. If there were no other -portion of Scripture accessible, this contains sufficient -to save the world. If we would study this -small portion as diligently, and prize it as highly, as -if there were no more, we should find our faith and -hope and love infinitely strengthened, and our knowledge -of the rest of the Bible much increased. In -reading it, let the Galatians sink out of sight, and let -each one consider it the voice of God, through His -apostle, speaking to him to-day.</p> - -<div class='sidenote'>A Good Commission.</div> - -<p class='c004'>An apostle is one who is sent. Paul -was an apostle of Jesus Christ, and of -God, the Father, who raised Him from -the dead. He had good backing. A -messenger’s confidence is in proportion to the authority -of the one who sends him, and to his confidence -in that authority and power. Paul knew that he was -sent by the Lord, and he knew that the power of God -is the power that raises from the dead. Now “he -whom God hath sent speaketh the words of God.” -John 3:34. Thus it was that Paul spoke with -authority, and the words which he spoke were the -commandments of God. 1 Cor. 14:37. So in reading -this epistle, or any other in the Bible, we have -not to make allowance for the writer’s personal -peculiarities and prejudices. It is true that each -writer retains his own individuality, since God -chooses different men to do different work solely -on account of their different personality; but it is -God’s Word in all, and nothing need be taken off -from the authority of the message, and set down to -the score of prejudice or early education.</p> - -<p class='c004'><span class='pageno' id='Page_12'>12</span>It is well to remember that not only the apostles, -but every one in the church, is commissioned to -“speak as the oracles of God.” 1 Peter 4:11. All -who are in Christ are new creatures, having been -reconciled to God by Jesus Christ; and all who have -been reconciled are given the word and ministry of -reconciliation, so that they are ambassadors for -Christ, as though God by them, even as by Christ, -was beseeching men to be reconciled to Himself. -2 Cor. 5:17-20. This is a wonderful support against -discouragement and against fear to speak God’s message. -The ambassadors of earthly governments -have authority proportionate to the power of the -king or ruler whom they represent; but Christians -represent the King of kings and Lord of lords.</p> - -<div class='sidenote'>Apostles Are of God.</div> - -<p class='c004'>“God hath set some in the church, first -apostles, secondarily prophets, thirdly teachers, -after that miracles, then gifts of healings,” -etc. 1 Cor. 12:28. Let it be borne -in mind that all these are set in the church -by God Himself. No other can do it. It is impossible -for men to make a true apostle or prophet. -There are certain people in the world who say to -others, Why do you not have apostles and prophets, -etc., in the church? ignoring the fact that God has -them in His church until this day, although they are -often unrecognized, even as the apostleship of Paul -and the others was often denied. Then there are -some combinations of people who claim to have all -these among them. Reading that God has set them -in the church, they see that the true church of God -ought to have apostles, prophets, etc. Accordingly -<span class='pageno' id='Page_13'>13</span>they appoint some to be apostles, others to be prophets, -and others to be teachers, and then they point to -these as evidence that they are the true church of -God. The fact is, however, that this is the strongest -possible proof that they are not the church of God. -If they were the church of God, apostles and prophets -would be set among them by God Himself; but the -fact that they themselves are obliged to make apostles -and prophets, shows that they have none in fact. -They are simply setting up a dummy to hide the -absence of the reality; but the presence of the sham -only emphasizes the absence of the real.</p> - -<div class='sidenote'>Not of Men.</div> - -<p class='c004'>All Gospel teaching is based upon and -derives its authority from the fact of the -Divinity of Christ. The apostles and -prophets were so fully imbued with this -truth that it appears everywhere in their writings. -In the very first verse of this epistle we find it in the -statement that Paul was not an apostle of men, nor -by any man, but by Jesus Christ, who is “the image -of the invisible God” (Col. 1:15), “the effulgence of -His glory, and the very image of His substance” (Heb. -1:1-3, R. V.); He was in the beginning with God, -and was God, before the world was. John 1:1; 17:5. -“He is before all things, and in Him all things -consist.” Col. 1:17, R. V.</p> - -<div class='sidenote'>The Father and the Son.</div> - -<p class='c004'>“Jesus Christ, and God the Father, -who raised Him from the dead,” are -associated on equal terms. “I and My -Father are One.” John 10:30. They -both sit upon one throne. Heb. 1:3; -8:1; Rev. 3:21. The counsel of peace is between -<span class='pageno' id='Page_14'>14</span>them both. Zech. 6:12, 13. Jesus was the Son of -God all His life, although He was of the seed of -David according to the flesh; but it was by the resurrection -from the dead, which was accomplished by -the power of the Spirit of holiness, that His Sonship -was demonstrated to all. Rom. 1:3, 4. This epistle -has the same authority as Paul’s apostleship: it is -from Him who has power to raise the dead, and from -Him who was raised from the dead.</p> - -<div class='sidenote'>The Churches of Galatia.</div> - -<p class='c004'>Galatia was a province in Asia -Minor, so called from the fact that it -was inhabited by Gauls,—people who -came from the country now known as -France. They settled in the territory -which took its name from them (Gaul-atia—Galatia), -in the third century before Christ. They were, of -course, pagans, their religion being quite similar to -that of the Druids, of Britain. Paul was the one who -first preached Christianity to them, as we read in -Acts 16:6; 18:23. The country of Galatia also included -Iconium, Lystra, and Derbe, which were -visited by Paul, with Barnabas, on his first missionary -journey. Acts 14.</p> - -<div class='sidenote'>Grace and Peace Be to You.</div> - -<p class='c004'>This is the word of the Lord, let it be -remembered, and therefore means more -than man’s word. The Lord does not -deal in empty compliments. His word -is substantial; it carries with it the thing -which it names. God’s word creates, and here we -have the very form of the creative word.</p> - -<p class='c004'><span class='pageno' id='Page_15'>15</span>God said, “Let there be light; and there was light,” -and so on through the whole creation, “He spake, -and it was.” So here, “Let there be grace and peace -to you,” and so it is. “The grace of God hath appeared, -bringing salvation to all men.” Titus 2:11. -“Peace I leave with you, My peace I give unto you; -not as the world giveth, give I unto you.” John -14:27. “Peace, peace to him that is afar off, and to -him that is near, saith the Lord.” Isa. 57:19. God -has sent grace and peace, bringing righteousness and -salvation to all men—even to you, whoever you are, -and to me. When you read this third verse of the -first chapter of Galatians, do not read it as a sort of -complimentary phrase,—as a mere passing salutation -to open the real matter at hand,—but as the creative -word that brings to you personally all the blessings -of the peace of God, that passeth all understanding. -It is to us the same word that Jesus spoke to the -woman: “Thy sins are forgiven.” “Go in peace.” -Luke 7:48-50. Peace is given to you; therefore, -“let the peace of God rule in your hearts.”</p> - -<div class='sidenote'>The Gift of Christ.</div> - -<p class='c004'>This grace and peace come from -Christ, “who gave Himself for our sins.” -“Unto every one of us is given grace according -to the measure of the gift of -Christ.” Eph. 4:7. But this grace is “the grace that -is in Christ Jesus.” 2 Tim. 2:1. Therefore we -know that Christ Himself is given to every one of -us. The fact that men live is an evidence that -Christ has been given to them, for Christ is “the life,” -and the life is the light of men, and this life-light -“lighteth every man that cometh into the world.” -<span class='pageno' id='Page_16'>16</span>John 1:4, 9; 14:6. In Christ all things consist (Col. -1:17), and thus it is that since God “spared not His -own Son, but delivered Him up for us all,” He can -not do otherwise than, with Him, freely “give us -all things.” Rom. 8:32. “His Divine power hath -given unto us all things that pertain unto life and godliness.” -2 Peter 1:3. The whole universe is given to -us in Christ, and the fulness of the power that is in it -is ours for the overcoming of sin. God counts each -soul of as much value as all creation. Christ has, by -the grace of God, tasted death for every man (Heb. -2:9), so that every man in the world has received -the “unspeakable gift” (2 Cor. 9:15). “The grace of -God, and the gift by grace, which is by one Man, -Jesus Christ, hath abounded unto many,” even to all; -for “as by the offense of one judgment came upon -all men to condemnation; even so by the righteousness -of One the free gift came upon all men unto -justification of life.” Rom. 5:15, 18.</p> - -<div class='sidenote'>Christ Not Divided.</div> - -<p class='c004'>The question is asked, “Is Christ -divided? was Paul crucified for you?” -(1 Cor. 1:13), the answer obviously being -in the negative. In that Christ is -given to every man, each person gets the whole of -Him. The love of God embraces the whole world, -but it also singles out each individual. A mother’s -love is not divided up among her children, so that -each one receives only a third, a fourth, or a fifth of -it; each one is the object of all her affection. How -much more so with the God whose love is more perfect -than any mother’s, and who Himself is love! -<span class='pageno' id='Page_17'>17</span>Isa. 49:15. Christ is the light of the world, the Sun -of Righteousness. But light is not divided among a -crowd of people. If a room full of people be brilliantly -lighted, each individual gets the benefit of all -the light, just as much as though he were alone in the -room. So the life of Christ lights every man that -comes into the world, and in every believing heart -Christ dwells in all His fulness. Sow a seed in the -ground, and you get many seeds, each one having as -much life as the one sown. So Christ, the true Seed, -whence everything of worth comes, gives to all the -whole of His life.</p> - -<div class='sidenote'>Our Sins Purchased.</div> - -<p class='c004'>Christ “gave Himself for our sins.” -That is to say, He bought them, and -paid the price for them. This is a simple -statement of fact; the language used -is that commonly employed in referring to purchases. -“How much did you give for it?” or, “How much -do you want for it?” are frequent questions. When -we hear a man say that he gave so much for a certain -thing, what do we at once know?—We know that that -thing belongs to him, because he has bought it. So -when the Holy Spirit tells us that Christ gave Himself -for our sins, of what should we be equally sure?—That -He has bought our sins, and that they belong -to Him, and not to us. They are ours no longer, -and we have no right to them. Every time we sin -we are robbing the Lord, for we must remember -that Christ has purchased not merely the specific acts -of sin that we have committed, and that are in the -past, but the sins that are in us, and which break -forth. In this faith there is righteousness.</p> - -<div class='sidenote'>He Has Bought Us, Too.</div> - -<p class='c004'><span class='pageno' id='Page_18'>18</span>This follows from the fact that He -has purchased our sins, to deliver us -from ourselves. Our sins are part of -ourselves; nay, they are the whole of us, -for our natural lives are nothing but -sin. Therefore, Christ could not buy our sins without -buying us also. Of this fact we have many plain -statements. He “gave Himself for us, that He -might redeem us from all iniquity.” Titus 2:14. -“Ye are not your own; for ye are bought with a -price.” 1 Cor. 6:19. “Ye were redeemed, not with -corruptible things, with silver or gold, from your -vain manner of life handed down from your fathers; -but with precious blood, as of a lamb without -blemish and without spot, even the blood of Christ.” -1 Peter 1:18, 19, R. V.</p> - -<div class='sidenote'>“Accepted in the Beloved.”</div> - -<p class='c004'>How often the Gospel worker -hears some one say, “I am so sinful -that I am afraid the Lord will not accept -me;” and even people who have -long professed to be Christians, often mournfully -wish that they could be sure of their acceptance with -God. Now the Lord has given no ground for any -such doubts. The question of acceptance is forever -settled by what we have just read. Christ has bought -us, together with all our sins, and has paid the price. -That shows that He has accepted us. Why does a -man go to the shop and buy an article?—Because he -wants it. If he has paid the price for it, having examined -it so as to know what he was buying, does the -merchant worry lest he will not accept it?—Not at -all; the merchant knows that it is his business to get -<span class='pageno' id='Page_19'>19</span>the goods to the purchaser as soon as possible. If -he does not deliver the goods to the purchaser, he is -guilty of fraud. The buyer will not indifferently say, -“Well, I have done my part, and if he doesn’t care to -do his, he need not—that’s all; he may keep the -things if he wants to.” No; he will visit the shop, -and say, “Why have you not given me what belongs -to me?” He will take vigorous measures to come -into possession of his property. Even so it is not a -matter of indifference to Jesus whether we surrender -ourselves to Him or not. He longs with an infinite -yearning for the souls that He has purchased with -His own blood. “The Son of man is come to seek -and to save that which was lost.” Luke 19:10. -God has “chosen us in Him before the foundation of -the world,” and so “He hath made us accepted in the -Beloved.” Eph. 1:4-6.</p> - -<div class='sidenote'>“This Present Evil World.”</div> - -<p class='c004'>Christ gave Himself for our sins, -“that He might deliver us from this -present evil world.” He will take -from us that which He bought, which -is our sinfulness. In so doing, He -delivers us from this “present evil world.” That -shows us that “this present evil world” is nothing but -our own sinful selves. It is “the lust of the flesh, and -the lust of the eyes, and the pride of life.” 1 John 2:16. -We ourselves make all the evil there is in the world. -It is man that has made the world evil. “By one man -sin entered into the world, and death by sin; and so -death passed upon all men, for that all have sinned.” -Rom. 5:12. We need not try to throw the blame -<span class='pageno' id='Page_20'>20</span>upon somebody else; we ourselves provide all the -evil that can possibly injure us.</p> - -<p class='c004'>The story is told of a man whose besetting sin was -a violent temper. He would frequently become very -angry, but he laid all the blame upon the people with -whom he lived, who were so exasperating. Nobody, -he declared, could do right among such people. So -he resolved, as many others have done, to “leave the -world,” and become a hermit. He chose a cave in -the forest for his dwelling-place, far from any other -human habitation. In the morning he took his jug -to a spring near by to get water for his morning meal. -The rock was moss-grown, and the continual flow of -water had made it very slippery. As he set his jug -down under the stream, it slid away. He put it back, -and again it was driven away. Two or three times -was this repeated, and each time the replacing of the -jug was done with increasing energy. Finally the -hermit’s patience was utterly exhausted, and exclaiming, -“I’ll see if you’ll not stay!” he picked the vessel -up and set it down with such vehemence that it was -broken to pieces. There was nobody to blame but -himself, and he had the good sense to see that it was -not the world around him but the world inside of -him that made him sin. Doubtless very many can -recognize some experience of their own in this little -story.</p> - -<p class='c004'>Luther, in his monk’s cell, whither he had gone to -escape from the world, found his sins more grievous -than ever. Wherever we go, we carry the world with -us; we have it in our hearts and on our backs,—a -heavy, crushing load. We find that when we would -<span class='pageno' id='Page_21'>21</span>do good, “evil is present” with us. Rom. 7:21. It is -present, always, “this present evil world,” until, -goaded to despair, we cry out, “O wretched man that -I am! who shall deliver me from this body of death?” -Even Christ found His greatest temptations in the -desert, far away from human habitations. All these -things teach us that hermits and monks are not in -God’s plan. God’s people are the salt of the earth; -and salt, no matter how good it is, is of no use if -shut up in a box; it must be mingled with that -which is to be preserved.</p> - -<div class='sidenote'>Deliverance.</div> - -<p class='c004'>That which God has promised, He is -“able also to perform.” He “is able to -do exceeding abundantly above all that -we ask or think.” Eph. 3:20. He “is able to keep you -from falling, and to present you faultless before the -presence of His glory with exceeding joy.” Jude 24. -He gave Himself for our sins, that He might deliver -us, and He did not die in vain. Deliverance is ours. -Christ was sent “to open the blind eyes, to bring out -the prisoners from the prison, and them that sit in -darkness out of the prison house.” Isa. 42:7. Accordingly -He cries out to the captives, “Liberty!” -To them that are bound He proclaims that the prison -doors are open. Isa. 61:1. To all the prisoners, He -says, “Go forth.” Isa. 49:9. Each soul may say, if -he will, “O Lord, truly I am Thy servant; I am Thy -servant, and the son of Thine handmaid; Thou hast -loosed my bonds.” Ps. 116:16. The thing is true, -whether we believe it or not. We are the Lord’s -servants, even though we stubbornly refuse to serve; -for He has bought us; and, having bought us, He -<span class='pageno' id='Page_22'>22</span>has broken every bond that hindered us from serving -Him. If we but believe, we have the victory that -has overcome the world, 1 John 5:4, R. V.; John -16:33. The message to us is that our “warfare is -accomplished,” our “iniquity is pardoned.” Isa. 40:2. -We have but to shout, as Israel did before Jericho, -to see that God has given to us the victory. God -“hath visited and redeemed His people.” Luke 1:68. -Out of Zion has come the Deliverer, to turn away -ungodliness from Jacob. Rom. 11:26. “Thanks be -to God, which giveth us the victory through our -Lord Jesus Christ.”</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“My sin—oh, the bliss of this glorious thought!—</div> - <div class='line in2'>My sin, not in part, but the whole,</div> - <div class='line'>Is nailed to His cross, and I bear it no more,</div> - <div class='line in2'>Praise the Lord, praise the Lord, O my soul!”</div> - </div> - </div> -</div> - -<div class='c000'></div> -<div class='sidenote'>The Will of God.</div> - -<p class='c004'>All this deliverance is “according to -the will of our God and Father.” The -will of God is our sanctification. 1 -Thess. 4:3. He willeth that all men -should be saved, and come to the knowledge of the -truth. 1 Tim. 2:4. And He “worketh all things -after the counsel of His own will.” Eph. 1:11. -“What! do you mean to teach universal salvation?” -We mean to teach just what the Word of God teaches,—that -“the grace of God hath appeared, bringing salvation -to all men.” Titus 2:11, R. V. God has -wrought out salvation for every man, and has given -it to him; but the majority spurn it, and throw it -away. The Judgment will reveal the fact that full -and complete salvation was given to every man, and -<span class='pageno' id='Page_23'>23</span>that the lost have deliberately thrown away their -birthright possession. Thus every mouth will be -stopped.</p> - -<p class='c004'>The will of God is, therefore, something to rejoice -in, and not something to be accepted with a wry face, -and merely endured. Even though it involves suffering, -it is for our good, and is designed to work -“for us a far more exceeding and eternal weight of -glory.” Rom. 8:28; 2 Cor. 4:17. In the law His -will is revealed (Rom. 2:18), and we should, therefore, -study it, saying with Christ, “I delight to do -Thy will, O My God.” Ps. 40:8.</p> - -<p class='c004'>Here is the comfort of knowing the will of God. -He wills our deliverance from the bondage of sin; -therefore, we can pray with the utmost confidence, -and with thanksgiving; for “this is the confidence -that we have in Him, that, if we ask anything according -to His will, He heareth us; and if we know -that He hear us, whatsoever we ask, we know that we -have the petitions that we desired of Him.” 1 John -5:14, 15. Blessed assurance! Let us ever with -glad and humble hearts pray, “Thy will be done in -earth, as it is in heaven.”</p> - -<div class='sidenote'>To God Be the Glory.</div> - -<p class='c004'>Not simply, “To Him be glory,” as -in the common version, but “To whom -be the glory,” as in the Revision. -“Thine is the kingdom; and the power, -and the glory.” All glory is God’s, whether men -acknowledge it or not. To give Him the glory is -not to impart anything to Him, but to recognize a -fact. We give Him the glory by acknowledging -that His is the power. “It is He that hath made us, -<span class='pageno' id='Page_24'>24</span>and not we ourselves.” Ps. 100:3. Power and -glory are the same, as we learn from Eph. 1:19, 20, -which tells us that Christ was raised from the dead -by the exceeding greatness of God’s power, and from -Rom. 6:4, where we learn that “Christ was raised up -from the dead by the glory of the Father.” Also -when Jesus by His wondrous power had turned water -to wine, we are told that in the performance of the -miracle, He “manifested forth His glory.” John -2:11. So when we say that to God is the glory, we -are saying that the power is all from Him. We do -not save ourselves, for we are “without strength.” -But God is the Almighty, and He can and does save. -If we confess that all glory belongs to God, we shall -not be indulging in vainglorious imaginations or -boastings, and then will God be glorified in us. “Let -your light so shine before men, that they may see -your good works, and glorify your Father which is -in heaven.” Matt. 5:16.</p> - -<p class='c004'>The last proclamation of “the everlasting Gospel,”—that -which announces the hour of God’s Judgment -come,—has for its burden, “Fear God, and give glory -to Him;” “and worship Him that made heaven, and -earth, and the sea, and the fountains of waters.” -Rev. 14:6, 7. Thus we see that the Epistle to the -Galatians, which says, “To Him be the glory,” is the -setting forth of the everlasting Gospel. And it is -emphatically a message for the last days. Let us -study it, and heed it, that we may help to hasten the -time when “the earth shall be filled with the knowledge -of the glory of the Lord, as the waters cover -the sea.” Hab. 2:14.</p> - -<div class='sidenote'>A Critical Case.</div> - -<p class='c004'><span class='pageno' id='Page_25'>25</span>The abruptness with which the apostle -plunges into the midst of his subject -shows how urgent was the matter that -called forth his epistle. His spirit -seemed to be on fire, and, seizing his pen, he wrote as -only one can write who feels upon his heart the burden -of souls about to rush to destruction.</p> - -<div class='sidenote'>Who Calls Men?</div> - -<p class='c004'>“God is faithful, by whom ye were -called unto the fellowship of His Son -Jesus Christ our Lord.” 1 Cor. 1:9. -“The God of all grace, who hath called -us unto His eternal glory by Christ Jesus,” etc. 1 -Peter 5:10. “The promise is unto you, and to your -children, and to all that are afar off, even as many -as the Lord our God shall call.” Acts 2:39. Those -that are near, and those that are afar off, include all -that are in the world; therefore, God calls everybody. -Not all come, however. “The very God of peace -sanctify you wholly; and I pray God your whole -spirit and soul and body be preserved blameless unto -the coming of our Lord Jesus Christ. Faithful is He -that calleth you, who also will do it.” 1 Thess. 5:23, -24. It is God who calls men.</p> - -<div class='sidenote'>Separating from God.</div> - -<p class='c004'>Since the Galatian brethren were separating -from Him that had called them, -and as God is the one who graciously -calls men, it is evident that they were -separating from God. Thus we see that it was no -slight thing that called forth this epistle. Paul’s -brethren were in mortal danger, and he could not -spend time on compliments, but must needs get at -<span class='pageno' id='Page_26'>26</span>once to the subject, and present it in as clear and -direct terms as possible.</p> - -<p class='c004'>It may be well in passing to note an opinion that -sometimes obtains, namely, that Paul referred to -himself as the one who had called the Galatian -brethren, and from whom they were removing. A -little thought should convince anybody of the fallacy -of this idea. First, consider the positive evidence, a -little of which is already noted, that it is God who -calls. Remember also that it was Paul himself who -said that the apostasy would be the result of men’s -seeking to draw away disciples after themselves -(Acts 20:30); he, as the servant of Christ, would be the -last man to draw people to himself. It is true that -God uses agents, of whom Paul was one, to call men, -but it is God, nevertheless, that calls. “God was in -Christ, reconciling the world unto Himself;” we are -ambassadors for Christ, so that now it is God beseeching -men by us instead of by Christ, to be reconciled -to Himself. There may be many mouths, but -there is only one voice.</p> - -<p class='c004'>It is a small matter to be joined to or separated -from men, but a matter of vital importance to be -joined to God. Many seem to think that if they are -only “members in good standing” in this or that -church, they are secure. But the only thing worth -considering is, Am I joined to the Lord, and walking -in His truth? If one is joined to the Lord, he -will very soon find his place among God’s people, for -those who are not God’s people will not have a zealous, -consistent follower of God among them very -long. See Isa. 66:5; John 9:22, 33, 34; 15:18-21; -<span class='pageno' id='Page_27'>27</span>16:1-3; 2 Tim. 3:1-5, 12. When Barnabas went to -Antioch, he exhorted the brethren that with purpose -of heart they would “cleave unto the Lord.” Acts -11:22, 23. That was all that was necessary. If we -do that, we shall certainly be with God’s own people.</p> - -<div class='sidenote'>Without God.</div> - -<p class='c004'>Those who were departing from God -were “without God in the world,” just to -the extent that they were removed from -Him. But those who are in that condition -are Gentiles, or heathen. Eph. 2:11, 12. It is evident, -therefore, that the Galatian brethren were relapsing -into heathenism. It could not be otherwise; -for whenever any Christian loses his hold upon God, -he inevitably and even unconsciously drops back into -the old life from which he had been saved. Each -backslider will take up the particular habits to which -he was formerly a slave. No more hopeless condition -can exist in the world than to be without God.</p> - -<div class='sidenote'>Another Gospel.</div> - -<p class='c004'>The Gospel is “the power of God unto -salvation to every one that believeth.” -Rom. 1:16. God Himself is the power, so -that separation from God means separation -from the Gospel of Christ, who is the power of God. -Nothing can be called a gospel unless it professes to -give salvation. That which professes to offer nothing -but death, can not be called a gospel. “Gospel” -means “joyful news,” “good tidings,” and a promise -of death does not answer that description. In order -for any false doctrine to pass as the Gospel, it must -pretend to be the way of life; otherwise it could not -<span class='pageno' id='Page_28'>28</span>deceive men. It is evident, therefore, that the Galatians -were being seduced from God, by something -that promised them life and salvation, but by a power -other than that of God, namely, their own power. -This other gospel was solely a human gospel. The -question consequently would be, Which is the true -Gospel? Is it the one that Paul preached? or the one -the other men set forth? Therefore, we see that this -epistle must be an emphatic presentation of the true -Gospel as distinguished from every false gospel.</p> - -<div class='sidenote'>No Other Gospel.</div> - -<p class='c004'>Just as Jesus Christ is the only power -of God, and there is no other name than -that of Jesus, given among men, whereby -salvation can be obtained, so there can be -only one Gospel. “Power belongeth unto God,” -and to Him alone. See Ps. 62:9-11. A sham is -nothing. A mask is not a man. So this other gospel, -to which the Galatian brethren were being enticed, -was only a perverted gospel, a counterfeit, a -sham, and no real gospel at all. Some versions give -verses 6 and 7 thus: “I marvel that ye are so soon -removed ... unto another gospel, although -there is not any other.” Since there is no other -gospel now, there never could have been any other, -for God changes not. So the Gospel which Paul -preached to the Galatians, as well as to the Corinthians,—“Jesus -Christ and Him crucified,”—was the -Gospel that was preached by Enoch, Noah, Abraham, -Moses, and Isaiah. “To Him give all the prophets -witness, that through His name whosoever believeth -in Him shall receive remission of sins.” Acts 10:43.</p> - -<div class='sidenote'>“Accursed.”</div> - -<p class='c004'><span class='pageno' id='Page_29'>29</span>If any man, or even an angel from -heaven, should preach any other gospel -than that which Paul preached, he -would bring himself under a curse. There are not -two standards of right and wrong. That which will -bring a curse to-day would have produced the same -result five thousand years ago. Thus we find that -the way of salvation has been exactly the same in -every age. The Gospel was preached to Abraham -(Gal. 3:8), angels being sent to him; and the prophets -preached the Gospel (1 Peter 1:11, 12). But if the -Gospel preached by them had been different from -that preached by Paul, they would have been accursed.</p> - -<p class='c004'>Why should one be accursed for preaching a different -gospel?—Because he is the means of fastening -others in the curse, by leading them to trust for their -salvation in that which professes to be power, but -which is nothing. Since the Galatians were removing -from God, it is evident that they were trusting to -supposed human power—their own power—for salvation. -But no man can save another (Ps. 49:6, 7), -therefore, “cursed be the man that trusteth in man, -and maketh flesh his arm, and whose heart departeth -from the Lord.” Jer. 17:5. The one who leads men -into the curse must, of course, himself be accursed.</p> - -<p class='c004'>“Cursed be he that maketh the blind to wander out -of the way.” Deut. 27:18. If this be so of the one -who causes a physically blind man to stumble, how -much more must it apply to one who causes a soul -to stumble to its eternal ruin! To delude people -with a false hope of salvation,—to cause them to put -<span class='pageno' id='Page_30'>30</span>their trust in that which can by no means deliver -them,—what could possibly be more wicked? It is -to lead people to build their house over the bottomless -pit. Well might the apostle deliberately reiterate -his anathema. Here, again, we see the gravity of the -situation that called forth this epistle.</p> - -<div class='sidenote'>“An Angel from Heaven.”</div> - -<p class='c004'>But is there any danger, any possibility, -that an angel from heaven would -preach any other than the one, true -Gospel?—Most assuredly, although it -would not be an angel recently come -from heaven. We read of “the angels that sinned” -(2 Peter 2:4), and “kept not their first estate, but left -their own habitation” (Jude 6), and that the habitation -from which they were cast was heaven (Rev. -12:7-9). Now “Satan himself is transformed into an -angel of light. Therefore it is no great thing if his -ministers also be transformed as the ministers of -righteousness.” 2 Cor. 11:14, 15. It is they who -come professing to be the spirits of the departed, and -to bring messages fresh from the realms above (where -the departed are not), and preaching invariably “another -gospel” than the Gospel of Jesus Christ. Beware -of them. “Beloved, believe not every spirit, but -try the spirits whether they are of God.” 1 John 4:1. -“To the law and to the testimony: if they speak not -according to this Word, it is because there is no light -in them.” Isa. 8:20. No one need be deceived, so -long as he has God’s Word. Nay, it is impossible -for anybody to be deceived while he holds to the -Word of God. That is a light to the way.</p> - -<div class='sidenote'>Not Men-Pleasers.</div> - -<p class='c004'><span class='pageno' id='Page_31'>31</span>It is admitted by churchmen that in the -first three centuries the church became -leavened with paganism, and that, in -spite of reformations, much of paganism -still remains. Now this was the result of trying to -please men. The bishops thought that they could -gain influence over the heathen by relaxing some of -the strictness of the principles of the Gospel, which -they did, and the result was the corruption of the -church. Self-love is always at the bottom of efforts -to conciliate and please men. The bishops desired -(often, perhaps, without being conscious of it) to -draw away disciples after themselves. Acts 20:30. -In order to gain the favor of the people, they had to -compromise and pervert the truth. This was what -was being done in Galatia; men were perverting the -Gospel of Christ. But Paul was not of that class; -he was seeking to please God, and not men. He -was the servant of God, and God was the only one -whom he needed to please. He who seeks to please -men, is the servant of men, and not of God.</p> - -<p class='c004'>This principle is true in every grade of service. -The house-servants or the shop assistants who labor -only to please men, will not be faithful servants, for -they will do good work only where it will be seen, -but will slight any task that can not come under the -eye of their employers. So Paul exhorts: “Servants, -obey in all things your masters according to the -flesh; not with eye service, as men-pleasers; but in -singleness of heart, fearing God; and whatsoever ye -do, do it heartily, as to the Lord, and not unto men; -knowing that of the Lord ye shall receive the reward -<span class='pageno' id='Page_32'>32</span>of the inheritance; for ye serve the Lord Christ.” -Col. 3:22-24. He who cares for nothing else but to -serve and please God, will render the best service -to men.</p> - -<p class='c004'>This is a thing that needs to be impressed upon all. -Christian workers especially need it. There is a -tendency to dull the edge of truth, lest we should lose -the favor of some wealthy or influential person. -How many have stifled conviction, fearing the loss of -money or position! Let every one of us remember -this: “If I yet pleased men, I should not be the -servant of Christ.” But this does not mean that we -shall be stern and uncourteous. It does not mean -that we willingly offend any. God is good to all. -He is kind to the unthankful and the unholy. Jesus -went about doing good, speaking words of love and -comfort. We are to be soul-winners, and so must -have a winning manner; but we are to win souls to -God, and, therefore, must exhibit only the attractiveness -of the loving, crucified One. We serve Christ -by allowing His Spirit to control us.</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line in22'>“Who best</div> - <div class='line'>Bear His mild yoke, they serve Him best.”</div> - </div> - </div> -</div> - -<div class='c000'></div> -<div class='sidenote'>“Not of Man.”</div> - -<p class='c004'>Note how this epistle emphasizes the fact -that the Gospel is divine, not human. In -the first verse the apostle states that he was -not sent by man, nor to represent any man. -Again he says that he is not anxious to please men, -but only Christ; and now it is made very clear that -the message he bore was wholly from heaven. By -birth and education he was opposed to the Gospel, -<span class='pageno' id='Page_33'>33</span>and when he was converted it was by a voice from -heaven. Read the accounts of his conversion in Acts -9:1-22; 22:3-16; 26:9-20. The Lord Himself appeared -to him in the way as he was breathing threatening -and slaughter against the saints of God.</p> - -<p class='c004'>There are no two persons whose experience in conversion -is the same, yet the general principles are the -same in all. In effect, every person must be converted -just as Paul was. The experience will seldom -be so striking, but if it is genuine, it must be a revelation -from heaven as surely as Paul’s was. “All thy -children shall be taught of the Lord.” Isa. 54:13; -John 6:45. “Every man therefore that hath heard, and -hath learned of the Father, cometh unto Me.” “The -anointing which ye have received of Him abideth in -you, and ye need not that any man teach you; but as -the same anointing teacheth you of all things, and is -truth, and is no lie, and even as it hath taught you, -ye shall abide in Him.” 1 John 2:27.</p> - -<p class='c004'>Do not make the mistake of supposing that this -does away with the necessity for any human agency -in the Gospel. If it did, then the apostles would -have been self-condemned, because they were preachers -of the Gospel. God has set apostles, prophets, -teachers, etc., in the church (1 Cor. 12:28); but it is -the Spirit of God that works in all these. “He whom -God hath sent speaketh the words of God.” John -3:34. Therefore, no matter by whom anybody first -hears the truth, he is to receive it as coming direct -from heaven. The Holy Spirit enables those who -wish to do God’s will to tell what is truth as soon as -they see or hear it, and they accept it, not on the -<span class='pageno' id='Page_34'>34</span>authority of the man through whom it came to them, -but on the authority of the God of truth. We may -be as sure of the truth which we hold and teach as -the apostle Paul was. But whenever anybody cites -the name of some highly-esteemed preacher or doctor -of divinity, to justify his belief, or to give it more -weight with some person whom he would convince, -you may be sure that he himself does not know the -truth of what he professes. It may be the truth, but -he does not know for himself that it is true. It is -everybody’s privilege to know the truth (John 8:31, -32); and when one holds a truth directly from God, -ten thousand times ten thousand great names in its -favor do not add a feather’s weight to its authority; -nor is his confidence in the least shaken if every great -man on earth should oppose it. It is a grand thing -to be built on the Rock.</p> - -<div class='sidenote'>The Revelation of Jesus Christ.</div> - -<p class='c004'>Note that it is not simply a revelation -from Jesus Christ, but the -“revelation of Jesus Christ.” It -was not simply that Christ told -Paul something, but that Christ Himself revealed -Himself to Paul, and in him, and He is the truth. -That this is what is meant here may be seen from -verse 16, where we read that God revealed His Son -in Paul, that he might preach Him among the -heathen. The mystery of the Gospel is Christ in the -believer, the hope of glory. Col. 1:25-27. The -Holy Spirit is Christ’s personal representative. -Christ sends Him, that He may abide with us forever. -The world receives Him not, because it sees -Him not; “but ye know Him,” says Christ; “for He -<span class='pageno' id='Page_35'>35</span>dwelleth with you, and shall be in you.” John 14:16, -17. Only so can the truth of God be known and be -made known. Christ does not stand afar off and lay -down right principles for us to follow; but He impresses -Himself upon us, takes possession of us, as -we yield to Him, and makes manifest His life in our -mortal flesh. 2 Cor. 4:11. Without this life shining -forth, there can be no preaching of the Gospel. -Note that Jesus was revealed in Paul, in order that -Paul might preach Him among the heathen. He -was not to preach about Christ, but to preach, to -present, Christ Himself. “We preach not ourselves, -but Christ Jesus the Lord.” 2 Cor. 4:5.</p> - -<p class='c004'>God is waiting and anxious to reveal Christ in -every man. We read of men “who hold down the -truth in unrighteousness,” and that “that which may -be known of God is manifest in them,” even as in -everything that God has made His “everlasting -power and Divinity” are clearly seen. Rom. 1:18-20, -R. V. Now Christ is the truth (John 14:6), and He -is the power of God (1 Cor. 1:24), and the Divinity -of God (John 1:1). Therefore, Christ is the truth -that the wicked are holding down. He is the Divine -Word of God, present in men, that they may -do it. Deut. 30:14; Rom. 10:6-8. That Christ is in -all men is evident from the fact that they live; but -He is so held back and kept down that it is difficult -to discern Him. Nay, in most men the opposite -character is revealed, the mere fact of living and -breathing being in many cases the only evidence that -Christ is there. Yet He is there, patiently waiting to -be revealed,—longing for the time to come when the -<span class='pageno' id='Page_36'>36</span>Word of God may have free course and be glorified, -and the perfect life of Jesus of Nazareth be manifested -in mortal flesh. This may take place in “whosoever -will,” no matter how sinful and degraded he is now. -It pleases God to do it now; cease, then, to resist.</p> - -<div class='sidenote'>Personal History.</div> - -<p class='c004'>From the twelfth verse of the first chapter -till the middle of the second, we have a -narrative of personal history, told for a -definite purpose. In Paul’s experience we -see the truth of the Gospel, and how it has nothing -to gain from men, but everything to give. The -apostle shows that all his early life was against his -being influenced by the Gospel, for he studied that -which was opposed to it, and he bitterly opposed it. -Then he was converted when there was no Christian -near him, and he had next to no association with -Christians for years afterward. All this of which the -Galatians had been previously informed, it was necessary -to repeat in order that it might be clear to all -that Paul was not bringing them another human invention.</p> - -<p class='c004'>Note, in passing, the word “conversation,” which -occurs several times in the Bible in a sense that is not -now common. Compare the Revised Version, and -we find that it means “manner of life.” Paul’s “conversation -in time past” was his early life. See the -old and the Revised Version of 1 Peter 1:18.</p> - -<div class='sidenote'>“Concerning Zeal, Persecuting the Church.”</div> - -<p class='c004'>This is what Paul said of himself, -in his Epistle to the Philippians. -Phil. 3:6. How great his -zeal was he himself tells. He -says that he persecuted the -<span class='pageno' id='Page_37'>37</span>church of God “beyond measure,” and “wasted it,” -or, as in the Revision, “made havoc of it.” See also -Acts 8:3. Before Agrippa he said: “I verily thought -with myself, that I ought to do many things contrary -to the name of Jesus of Nazareth. Which thing I -also did in Jerusalem; and many of the saints did I -shut up in prison, having received authority from the -chief priests; and when they were put to death, I gave -my voice against them. And I punished them oft in -every synagogue, and compelled them to blaspheme; -and being exceedingly mad against them, I persecuted -them even unto strange cities.” Acts 26:9-11. -In an address to the Jews in Jerusalem, who knew his -life, he said, “I persecuted this way unto the death, -binding and delivering into prisons both men and -women.” Acts 22:4. This he did because, as the -previous verse says, he was “zealous toward God.” -So full of this sort of zeal was he that he breathed -nothing but “threatenings and slaughter.” Acts 9:1.</p> - -<p class='c004'>It seems almost incredible that any one professing -to worship the true God, can have such false ideas of -Him as to suppose that He is pleased with that kind -of service; yet Saul of Tarsus, one of the most bitter -and relentless persecutors of Christians that ever -lived, could say years afterward, “I have lived in all -good conscience before God until this day.” Acts -23:1. Although kicking against the pricks (Acts -9:5), and endeavoring to silence the growing conviction -that would force itself upon him as he witnessed -the patience of the Christians, and heard their dying -testimonies to the truth, Saul was not wilfully stifling -the voice of conscience. On the contrary, he was -<span class='pageno' id='Page_38'>38</span>striving to preserve a good conscience, and so deeply -had he been indoctrinated with the Pharisaic traditions, -that he felt sure that these inconvenient prickings -must be the suggestions of an evil spirit, which -he was in duty bound to suppress. So the prickings -of the Spirit of God had for a time only led him to -redouble his zeal against the Christians. Of all persons -in the world, Saul, the self-righteous Pharisee, -had no bias in favor of Christianity. Yet his misdirected -zeal was a “zeal for God,” and this fact made -him good material for a Christian worker.</p> - -<div class='sidenote'>Paul’s Profiting.</div> - -<p class='c004'>Paul “profited,” made advancement, -“in the Jews’ religion,” above many of his -equals, that is, those of his own age, -among his countrymen. He had possessed -every advantage that was possible to a Jewish -youth. “An Hebrew of the Hebrews” (Phil. 3:5), -he was nevertheless a free-born Roman citizen (Acts -22:26-28). Naturally quick and intelligent, he had -enjoyed the instruction of Gamaliel, one of the wisest -doctors of the law, and had been “taught according -to the perfect manner of the law of the fathers.” -Acts 22:3. After the “straitest sect” among the Jews, -he lived a Pharisee, and was “a Pharisee of the Pharisees,” -so that he was “more exceedingly zealous of -the traditions” of the fathers than any others of his -class. Grown to manhood, he had become a member -of the great council among the Jews,—the Sanhedrim,—as -is shown by the fact that he gave his -vote (Acts 26:10, R. V.) when Christians were condemned -to death. Added to this, he possessed the -confidence of the high priest, who readily gave him -<span class='pageno' id='Page_39'>39</span>letters of introduction to the rulers of all the synagogues -throughout the land, with authority to seize -and bind any whom he found guilty of “heresy.” -He was, indeed, a rising young man, on whom the -rulers of the Jews looked with pride and hope, believing -that he would contribute much to the restoration -of the Jewish nation and religion to their former -greatness. There had been a promising future before -Saul, from a worldly point of view; but what -things were gain to him, those he counted loss for -Christ, for whose sake he suffered the loss of all -things. Phil. 3:7, 8.</p> - -<div class='sidenote'>The Traditions of the Fathers, not the Religion of Christ.</div> - -<p class='c004'>Paul says, “I advanced in the -Jews’ religion beyond many of -mine own age among my countrymen, -being more exceedingly -zealous for the traditions of my -fathers.” It is easy to see that -“the Jews’ religion” was not the religion of God and -Jesus Christ, but was human tradition. People make -a great mistake in considering “Judaism” as the religion -of the Old Testament. The Old Testament no -more teaches Judaism than the New Testament -teaches Roman Catholicism. The religion of the -Old Testament is the religion of Jesus Christ. It -was His Spirit that was in the prophets, moving -them to present the same Gospel that the apostles -afterwards preached. 1 Peter 1:10-12. When Paul -was “in the Jews’ religion” he did not believe the Old -Testament, which he read and heard read daily, because -he did not understand it; if he had, he would -have believed on Christ. “For they that dwell at -<span class='pageno' id='Page_40'>40</span>Jerusalem, and their rulers, because they knew Him -not, nor yet the voices of the prophets which are read -every Sabbath day, they have fulfilled them in condemning -Him.” Acts 13:27.</p> - -<p class='c004'>The traditions of the fathers led to transgression of -the commandments of God. Matt. 15:3. God said -of the Jewish people (as a whole): “This people draweth -nigh unto Me with their mouth, and honoreth Me -with their lips; but their heart is far from Me. But -in vain they do worship Me, teaching for doctrines -the commandments of men.” Verses 8, 9. On the -Sabbath days the rulers read in the synagogues from -the Scriptures, and for this instruction there was no -reproof. Jesus said: “The scribes and the Pharisees -sit in Moses’ seat; all therefore whatsoever they bid -you observe, that observe and do; but do not ye after -their works; for they say, and do not.” Matt. 23:2, 3. -Jesus had no word of condemnation for Moses and -his writings. He said to the Jews, “Had ye believed -Moses, ye would have believed Me; for he wrote of -Me.” John 5:46. Everything, therefore, which the -scribes read and commanded from his writings was -to be followed; but the example of the readers was to -be shunned, for they did not obey the Scriptures. -Christ said of them, “They bind heavy burdens and -grievous to be borne, and lay them on men’s shoulders; -but they themselves will not move them with -one of their fingers.” Matt. 23:4. These were not -the commandments of God, for “His commandments -are not grievous” (1 John 5:3); and the burdens were -not of Christ, for His burden is light (Matt. 11:30).</p> - -<p class='c004'>We hear much about the “Judaizing teachers,” -<span class='pageno' id='Page_41'>41</span>who sought to pervert the Galatians, and we know -that they who were teaching “another gospel” were -Jews; but we must not fall into the error of supposing -that these “Judaizing teachers” were presenting the -Bible, or any part of it, to the new converts, or trying -to get them to follow the Scriptures written by -Moses. Far from it; they were leading them away -from the Bible, and substituting for its teaching the -commandments of men. This was what roused the -spirit of Paul. The “Jews’ religion” was an entirely -different thing from the religion of God, as taught in -the law, the prophets, and the psalms.</p> - -<div class='sidenote'>“Separated unto the Gospel of God.”</div> - -<p class='c004'>These are the words with which -Paul described himself in the Epistle -to the Romans: “Called to be -an apostle, separated unto the Gospel -of God.” Rom. 1:1. So here -he says that God “separated me from my mother’s -womb, and called me by His grace.” Gal. 1:15. -That God chose Saul to be an apostle, before Saul -himself had any thought that he should ever be even -a Christian, is evident from the sacred narrative. On -his way to Damascus, whither, “breathing out threatenings -and slaughter,” he was proceeding with full -authority to seize, bind, and drag to prison all Christians, -both men and women, Saul was suddenly -arrested, not by human hands, but by the over-powering -glory of the Lord. Three days afterward -the Lord said to Ananias, when sending him to give -Saul his sight, “He is a chosen vessel unto Me, to -bear My name before the Gentiles.” Acts 9:15. -God arrested Saul in his mad career of persecution, -<span class='pageno' id='Page_42'>42</span>because He had chosen him to be an apostle. So we -see that the pricks against which Saul had been kicking -were the strivings of the Spirit to turn him to the -work to which he had been called.</p> - -<p class='c004'>But how long before this had Saul been chosen to -be the messenger of the Lord?—He himself tells us -that he was “separated,”—“set apart,”—from his birth. -He is not the first one of whom we read that from -birth he was chosen to his life-work. Recall the case -of Samson. Judges 13:2-14. John the Baptist was -named, and his character and life-work were described, -months before he was born. The Lord said to Jeremiah: -“Before I formed thee in the belly I knew thee; -and before thou camest forth out of the womb -I sanctified thee, and I ordained thee a prophet unto -the nations.” Jer. 1:5. The heathen king Cyrus -was named more than a hundred years before he was -born, and his part in the work of God was laid out -for him. Isa. 44:28; 45:1-4.</p> - -<p class='c004'>These are not isolated cases, but are recorded for -the purpose of showing us that God rules in the -world. It is as true of all men as it was of the -Thessalonians, that “God hath from the beginning -chosen” them “to salvation through sanctification of -the Spirit and belief of the truth.” 2 Thess. 2:13. -It rests with every one to make that calling and election -sure. And he who “willeth that all men should -be saved, and come to the knowledge of the truth” -(1 Tim. 2:3, 4, R. V.), has also appointed “to every man -his work” (Mark 13:34). He who leaves not Himself -without witness even in the inanimate creation (Acts -14:17; Rom. 1:20), would fain have man, His highest -<span class='pageno' id='Page_43'>43</span>earthly creation, willingly give such witness to Him -as can be given only by human intelligence. All -men are chosen to be witnesses for God, and to each -is his labor appointed. All through life the Spirit is -striving with every man, to induce him to allow himself -to be used for the work to which God has called -him. Only the Judgment Day will reveal what wonderful -opportunities men have recklessly flung away. -Saul, the violent persecutor, became the mighty apostle. -Who can imagine how much good might have -been done by the men whose great power over their -fellows has been exerted only for evil, if they had -yielded to the influence of the Spirit? Not every one -can be a Paul; but the thought that each one, according -to the ability that God has given him, is chosen -and called of God to witness for Him, will, when -once grasped, give to life a new meaning.</p> - -<p class='c004'>The knowledge of this truth will not only make -life more real for us, leading us to seek to know the -will of God for us individually, and to submit wholly -to Him, that He may use us to do the work for which -He has designed us, but it will tend to make us more -considerate of others, and not to despise the least. -What a wonderful, a joyous, and yet a solemn -thought, as we see men moving about, that to each -one of them God has given a work of his own to do. -They are all servants of the Most High God, each -one assigned to special service. It is a wondrous -privilege, and a wondrous responsibility. How few -are doing the work God would have them do! We -should be extremely careful not to hinder any person -in the slightest degree from doing his heaven-appointed -task.</p> - -<p class='c004'><span class='pageno' id='Page_44'>44</span>Another thing that we should remember is that it -is God who gives to every man his work. Each one -is to receive his orders from God, and not from men. -Therefore, we should beware of dictating to men -concerning their duty. God can make it plain to -them, as well as to us; and if they will not hear Him, -they will not be likely to hear us, even if we could -direct them in the right way. “It is not in man that -walketh to direct his steps” (Jer. 10:23), much less to -direct the steps of some other man.</p> - -<div class='sidenote'>Conferring with Flesh and Blood.</div> - -<p class='c004'>“Immediately I conferred not with -flesh and blood.” This statement is -made for the purpose of showing that -the apostle did not receive the Gospel -from any human being. He saw -Christ, and accepted Him, then he went to Arabia, -and came back to Damascus, and not till three years -after his conversion did he go up to Jerusalem, where -he stayed only fifteen days, and saw only two of the -apostles. Moreover, the brethren were afraid of him, -and would not at first believe that he was a disciple; -so it is evident that he did not receive the Gospel -from any man.</p> - -<p class='c004'>But there is much to learn from Paul’s not conferring -with flesh and blood. To be sure, he had no -need to, since he had the Lord’s own word; but such -a course as his is by no means common. For instance, -a man reads a thing in the Bible, and then -must ask some other man’s opinion before he dare -believe it. If none of his friends believe it, he is fearful -of accepting it. If his pastor, or some commentary, -explains the text away, then away it goes; flesh -<span class='pageno' id='Page_45'>45</span>and blood gain the day against the Spirit and the -Word.</p> - -<p class='c004'>Or, it may be that the commandment is so plain -that there is no reasonable excuse for asking anybody -what it means. Then the question is, Can I -afford to do it? Will it not cost too much sacrifice? -The most dangerous flesh and blood that one can -confer with is one’s own. It is not enough to be -independent of others; in matters of truth one needs -to be independent of one’s self. “Trust in the Lord -with all thine heart; and lean not unto thine own -understanding.” Prov. 3:5. “He that trusteth in -his own heart is a fool.” Prov. 28:26.</p> - -<p class='c004'>A pope is one who presumes to occupy the place -in counsel which rightfully belongs to God alone. -The man who makes himself pope, by following his -own counsel, is just as bad as the man who dictates -to another, and is more likely to be led astray than -is the man who follows some pope other than himself. -If one is to follow a pope at all, it would be -more consistent to accept the pope of Rome, because -he has had more experience in popery than any -other. But none is necessary, since we have the -Word of God. When God speaks, the part of wisdom -is to obey at once, without taking counsel even -of one’s own heart. The Lord’s name is “Counselor” -(Isa. 9:6), and He is “wonderful in counsel.” -Hear Him! “He will be our Guide forevermore.”</p> - -<div class='sidenote'>“Immediately.”</div> - -<p class='c004'>Note that word. Paul did not -stop to parley. He lost no time. -He thought he was serving God -when he was persecuting the church, and the minute -<span class='pageno' id='Page_46'>46</span>he found out his mistake he turned about. When he -saw Jesus of Nazareth, he recognized Him as his -Lord, and immediately cried out, “Lord, what wilt -Thou have me to do?” He was ready to be set to -work in the right way, and that immediately. It is -an example well worth consideration. Would that -everybody might truthfully say, “I made haste, and -delayed not to keep Thy commandments.” Ps. -119:60. “I will run the way of Thy commandments, -when Thou shalt enlarge my heart.” Verse 32.</p> - -<div class='sidenote'>Gentiles—Heathen.</div> - -<p class='c004'>Paul tells us that Christ was revealed -in him, that he might preach Him among -the heathen. In the Revision we have -the word “Gentiles” used instead of -“heathen.” There is no difference. The two words -are used interchangeably in the English Bible, for -wherever they occur, they are translated from only -one Greek word, or, if it be in the Old Testament, -the corresponding Hebrew word. Let us note a few -instances.</p> - -<p class='c004'>In 1 Cor. 12:2 we read, “Ye know that ye were -Gentiles, carried away unto these dumb idols, even -as ye were led.” This is from the ordinary word for -“heathen,” and the text itself shows that Gentiles -are idol-worshipers—heathen. Take notice that the -Corinthians “were Gentiles;” they ceased to be such -on becoming Christians.</p> - -<p class='c004'>Eph. 2:11, 12: “Wherefore remember, that ye being -in time past Gentiles in the flesh, who are called -Uncircumcision by that which is called the Circumcision -in the flesh made by hands; that at that time ye -were without Christ, being aliens from the commonwealth -<span class='pageno' id='Page_47'>47</span>of Israel, and strangers from the covenants -of promise, having no hope, and without God in the -world.” Surely, to be a Gentile is to be in a most -unenviable condition.</p> - -<p class='c004'>We are told that “God at the first did visit the -Gentiles, to take out of them a people for His name.” -Acts 15:14. And James referred to the believers in -Antioch and elsewhere as those who “from among -the Gentiles are turned to God.” God’s people are -taken out from among the Gentiles, but on being -taken out, they cease to be Gentiles. Abraham, the -father of Israel, was taken from among the heathen -(Joshua 24:2), so that all Israel are taken from among -the Gentiles. Thus it is that “all Israel shall be -saved” by the coming in of the fulness of the Gentiles. -Rom. 11:25, 26.</p> - -<p class='c004'>In Ps. 2:1-3 we might lawfully read, “Why do the -Gentiles rage, and the people imagine a vain thing? -The kings of the earth set themselves, and the -rulers take counsel together, against the Lord, and -against His anointed [that is, against Christ, for -Christ means ‘anointed’], saying, Let us break their -bands asunder, and cast away their cords from us.” -How often we see this fulfilled in the cases of individuals, -who, with a triumphant air, exclaim: “Show -me a place where the Gentiles are commanded to -keep the ten commandments!” meaning that they are -Gentiles, and thinking thus to cast away from themselves -the laws of God. It is no honorable class in -which they place themselves. It is true that the Gentiles -are not commanded to keep the commandments, -as Gentiles, for that would be impossible; as soon as -<span class='pageno' id='Page_48'>48</span>they accept Christ, and the law of the Spirit of life in -Him, they cease to be Gentiles. How solicitous God -is to save people from their Gentile state, is shown by -His sending the apostle Paul (to say nothing of -Christ) to bring them to Himself.</p> - -<div class='sidenote'>A Prophet to the Gentiles.</div> - -<p class='c004'>In this connection it is worth while -to note that God was as anxious for -the conversion of the Gentiles three -thousand years ago as He is to-day. -The Gospel was preached to them before the first advent -of Christ, as well as it was afterwards. Paul -was not the first one who preached to the Gentiles -after Christ, although he was sent specially to them. -He was known as the apostle to the Gentiles, yet -everywhere he went he preached to the Jews first, -and as long as they would hear him. So it was before -Christ. By many agencies God made Himself -known among all nations, yet Jeremiah was specially -chosen as the prophet to the Gentiles, or heathen. -In Jer. 1:5, “Before thou camest forth out of the -womb I sanctified thee, and I ordained thee a prophet -unto the nations,” the Hebrew word from which the -word “nations” is translated is the very same that is -regularly translated “heathen.” “Why do the heathen -rage?” Ps. 2:1. “Proclaim ye this among the Gentiles: -Prepare war,” etc. “Assemble yourselves, and -come, all ye heathen.” Joel 3:9-11. The words -“heathen” and “Gentile” in these texts are the same -as the word “nations,” in Jer. 1:5. This can be seen -by comparing the old with the Revised Version. So -the Lord said to Jeremiah, “I sanctified thee, and I -ordained thee, a prophet unto the Gentiles.” Let no -<span class='pageno' id='Page_49'>49</span>one say that God ever at any time confined His -truth to any one people, whether Jew or Gentile. -“There is no difference between the Jew and the -Greek; for the same Lord over all is rich unto all that -call upon Him.” Rom. 10:12.</p> - -<div class='sidenote'>The New Convert Preaching.</div> - -<p class='c004'>As soon as Paul was converted, -“straightway he preached Christ in the -synagogues.” Acts 9:20. Was it not -marvelous that he should at once be -able to preach so powerfully?—Indeed -it was, as it is marvelous that any man can preach -Christ. That anybody should be able to preach -Christ in very truth, involves no less a mystery than -Christ manifest in the flesh. But do not let anybody -suppose that Paul got his knowledge instantaneously, -without any study. Remember that he had all his -life been a diligent student of the Scriptures. It was -not an uncommon thing for a rabbi to be able to repeat -the greater portion or the whole of the Hebrew -Scriptures from memory, and we may be sure that -Paul, who had made more advancement than any -others of his age, was as familiar with the words of -the Bible as a bright schoolboy is with the multiplication -table. But his mind was blinded by the traditions -of the fathers, which had been drilled into him -at the same time. The blindness which came upon -him when the light shone round him on the way to -Damascus, was but a picture of the blindness of his -mind; and the seeming scales that fell from his eyes -when Ananias spoke to him, indicated the shining -forth of the Word within him, and the scattering of -the darkness of tradition. Paul’s case was very different -<span class='pageno' id='Page_50'>50</span>from that of a new convert who has never -read or studied the Bible. Such an one can, indeed, -tell what Christ has done for him, and may thereby -do much good; but he needs much study of the -Scriptures to make him able to show men the way -of life perfectly, and lead them in the way of -righteousness.</p> - -<div class='sidenote'>Paul in Arabia.</div> - -<p class='c004'>Many have thought that it was while -Paul was in Arabia that he had his wonderful -revelations, and was taken up into -heaven, where he heard “unspeakable -words which it is not lawful for a man to utter.” -This may well be, although it is by no means probable -that his visions of heavenly things were confined -to that time. All his life through the apostle was in -close communion with heaven, and we may be sure -that “the heavenly vision” was never hidden from his -sight. So, also, we may be sure that, since preaching -was his life-work, he did not spend all the months -he was in Arabia in study and contemplation. He -had been so severe a persecutor, and had received so -richly of God’s grace, that he counted all the time -lost in which he could not reveal that grace to -others, feeling, “Woe is me, if I preach not the Gospel.” -He preached in the synagogues in Damascus, -as soon as he was converted, before he went into -Arabia; so it is but natural to conclude that he -preached the Gospel to the Arabs. He could preach -there without the opposition that he always received -when among the Jews, and, therefore, his labors -would not so much interfere with his meditation on -the new worlds that had just opened before him.</p> - -<div class='sidenote'>The Persecutor Preaching.</div> - -<p class='c004'><span class='pageno' id='Page_51'>51</span>Wonderful, indeed, it was to hear that -“he that once persecuted us, now preacheth -the faith of which he once made -havoc.” In view of the case of Saul of -Tarsus, let no one look on any opposer -of the Gospel as incorrigible. Those who make -opposition are to be instructed with meekness, for -who knows but that God will give them repentance -to the acknowledgment of the truth? One might -have said of Paul, He has had the light as clearly as -any man can have it. He has had every opportunity; -he has not only heard the inspired testimony of -Stephen, but he has heard the dying confessions of -many martyrs; he is a hardened wretch, from whom -it is useless to expect any good. Yet that same Saul -became the greatest preacher of the Gospel, even as -he had been the most bitter persecutor. Is there a -malignant opposer of the truth? Do not strive with -him, and do not reproach him. Let him have all the -bitterness and strife to himself, while you hold yourself -to the Word of God and to prayer. It may not -be long till God, who is now blasphemed, will be -glorified in him.</p> - -<div class='sidenote'>Glorifying God.</div> - -<p class='c004'>“And they glorified God in me.” -How different Paul’s case was from that -of those to whom he said, “The name of -God is blasphemed among the Gentiles -through you” (Rom. 2:24)! Every one who professes -to be a follower of God should be a means of -bringing glory to His name, yet many cause it to be -blasphemed; and to have the name of God blasphemed -through us is as bad as to be ourselves open -<span class='pageno' id='Page_52'>52</span>blasphemers. How can we cause His name to be -glorified?—“Let your light so shine before men, that -they may see your good works, and glorify your -Father which is in heaven.” Matt. 5:16.</p> -<h3 class='c008'>RECAPITULATION.</h3> -<p class='c006'>Let us now take a brief glance at the chapter as -a whole.</p> - -<p class='c004'>The greeting, embracing the first five verses, tells -us the name and calling of the writer of the epistle, -and his authority. It incidentally notes the fact that -Christ is Divine. A benediction is pronounced, from -God the Father, and Jesus Christ the Son. Christ -gave Himself for our sins,—purchased them,—thus to -deliver us from this present evil world. Our sins -constitute this present evil world. Our sins belong -to Christ, not to us; so by the power of His death -and resurrection, in which He gave Himself for our -sins, we may be kept from them. It is the will of -God to save us, so that there can be no doubt as to -our acceptance. To God belongs the glory, because -His is the kingdom and the power.</p> - -<p class='c004'>The next two verses show us the condition of the -churches in Galatia at the time the epistle was written, -and thus make known to us why it was written. -They were departing from God, being led astray by -some who were perverting the Gospel of Christ, -preaching a pretended gospel instead of the one only -Gospel, which is the power of God to salvation to -every one that believes. The marvel of the thing is -the same as that expressed in Jer. 2:12, 13: “Be astonished, -O ye heavens, at this, and be horribly -afraid, be ye very desolate, saith the Lord. For My -<span class='pageno' id='Page_53'>53</span>people have committed two evils: they have forsaken -Me the Fountain of living waters, and hewed them -out cisterns, broken cisterns, that can hold no water.”</p> - -<p class='c004'>Then in the next two verses (8, 9) we find a curse -pronounced on any one, even though it were the -apostle himself, or an angel from heaven, who should -presume to teach any other gospel than that he had -preached. This shows the seriousness of the situation. -The Galatian brethren were being placed under -the curse by the accursed preachers who preached -a false gospel.</p> - -<p class='c004'>Following this, in verses 10-12, the apostle shows -himself to be the servant of Christ, because he was -seeking to please God only, and not men. The -preachers who perverted the souls of men, would -preach smooth things,—things in harmony with -human nature,—to draw away disciples after them; -Paul preached only the plain truth of God, which he -received not through any man, but direct from -heaven.</p> - -<p class='c004'>Lastly we have the beginning of a little narrative -of personal experience, which is continued more than -half way through the second chapter. In this Paul -refers to his life before his conversion, when he persecuted -the church; mentions his conversion, which -was the revelation of Christ in him; tells why he was -called, and how promptly he responded to the call; -and lastly shows how he had no opportunity to get -the Gospel from apostles and brethren who were believers -before him, even if he had wished to, since he -had no connection with them for years after his conversion. -The force of this will appear more plainly -as we proceed.</p> -<div class='chapter'> - <span class='pageno' id='Page_54'>54</span> - <h2 id='chap2' class='c005'>CHAPTER II. <br /> Life by the Faith of Christ, the Truth of the Gospel.</h2> -</div> -<p class='c006'>There are doubtless many who are reading this -little book, not out of curiosity to see what another -person thinks about the Epistle to the Galatians, but -for help in arriving at an understanding of that much-discussed -portion of Scripture. With each one of -these I wish to hold a little personal talk before we -proceed further with our study. Every portion of -Scripture is connected with every other portion; as -soon as we learn one thing thoroughly, making it a -part of ourselves, it joins us and aids us in the search -for more knowledge, just as each morsel of food that -we eat and assimilate assists us in our labor for our -daily bread. If, therefore, we proceed in the right -way with the study of the Epistle to the Galatians, we -shall have opened a wide door to the whole Bible.</p> - -<p class='c004'>The way to knowledge is very simple, so simple -that many people despise it. It is not, however, to -be despised, for, in spite of the oft-repeated statement -to the contrary, there is</p> -<h3 class='c008'>A Royal Road to Knowledge,</h3> -<p class='c006'>and that road is open to all. Here are the directions, -laid down by the king who, to the highest degree, -proved it to be the right way:—</p> - -<p class='c004'>“My son, if thou wilt receive My words, and hide -<span class='pageno' id='Page_55'>55</span>My commandments with thee; so that thou incline -thine ear unto wisdom, and apply thine heart to understanding; -yea, if thou criest after knowledge, and -liftest up thy voice for understanding; if thou seekest -her as silver, and searchest for her as for hid treasures; -then shalt thou understand the fear of the Lord, and -find the knowledge of God. For the Lord giveth -wisdom; out of His mouth cometh knowledge and -understanding.” Prov. 2:1-6.</p> - -<p class='c004'>It was in a dream that God appeared to Solomon, -and promised to give him wisdom, but it was not by -idle dreaming that the wisdom came. Solomon did -not go to sleep, and wake up to find himself the wisest -man that ever lived. He longed for knowledge so -much that he did, indeed, dream of it by night, but he -worked for it by day. The foregoing Scripture tells -his experience.</p> - -<p class='c004'>Wisdom and knowledge concerning everything -are to be found in God’s Word; and if you would -understand the Word of God, you must study it. No -man on earth can give you his knowledge. Another -may aid you by his experience, so that it need not -take you as long as it took him; he may direct you -how and where to work; but whatever any one really -knows he must acquire for himself. When you have -traveled over a road a thousand times, you know -every turn in it, no matter how many there are, and -can see the whole way in your mind. So after you -have thought through a portion of Scripture time -after time, you will at last be able to see the whole of -it, and every separate statement in it, at a single -glance. And when you can do that, you will see in -it what no man on earth can tell you.</p> - -<p class='c004'><span class='pageno' id='Page_56'>56</span>It is useless to think to understand a detached sentence -that may present special difficulty, without reference -to the connection. If I should bring you a letter, -and, pointing to a sentence near the close, should -ask you to tell me what my correspondent means, -you would at once ask, “What is he writing about? -what does he say in what precedes?” If I should reply -that I didn’t wish you to know the subject of the -letter, and would not allow you to read it from the -beginning, you would say, “Then I can not help -you.” But if I should put the letter into your hands, -asking you to help me to understand the difficult -sentence, you would at once read the letter carefully -from the beginning, making sure that you understood -everything as you read, and then, with all that preceded -the difficult sentence clearly in your mind, you -would expect to understand the sentence itself. -Even thus reasonably should we deal with the Bible.</p> - -<p class='c004'>Therefore, to each one I say: Study the very words -of the text. Go over them again and again; and -every time you begin the study of a new portion, go -back to the beginning and review all that you have -been over. It is a royal method, and it yields royal -results.</p> - -<p class='c004'>The first chapter of Galatians gives us a brief, comprehensive -view of what the Gospel is, of the condition -of the Galatian brethren, and of Paul’s personal -experience. The second chapter refers to the meeting -held in Jerusalem, seventeen years after Paul’s -conversion, and tells us what was the subject of controversy, -and Paul’s relation to it. The apostle’s sole -burden was to preserve “the truth of the Gospel” -<span class='pageno' id='Page_57'>57</span>among the brethren. Having the first chapter -clearly in mind, we may proceed to the study of the -second, remembering that it is but a continuation of -the first.</p> - -<p class='c004'>“Then after the space of fourteen years I went up -again to Jerusalem with Barnabas, taking Titus also -with me. And I went up by revelation; and I laid -before them the Gospel which I preach among the -Gentiles, but privately before them who were of repute, -lest by any means I should be running, or had -run, in vain. But not even Titus who was with me, -being a Greek, was compelled to be circumcised; and -that because of the false brethren privily brought in, -who came in privily to spy out our liberty which we -have in Christ Jesus, that they might bring us into -bondage; to whom we gave place in the way of subjection, -no, not for an hour; that the truth of the Gospel -might continue with you. But from those who -were reputed to be somewhat (whatsoever they were, -it maketh no matter to me: God accepteth no man’s -person)—they, I say, who were of repute, imparted -nothing to me; but contrariwise, when they saw that -I had been intrusted with the Gospel of the uncircumcision, -even as Peter with the Gospel of the circumcision -(for He that wrought for Peter unto the -apostleship of the circumcision wrought for me also -unto the Gentiles); and when they perceived the -grace that was given unto me, James and Cephas and -John, they who were reputed to be pillars, gave to me -and Barnabas the right hands of fellowship, that we -should go unto the Gentiles, and they unto the circumcision; -only they would that we should remember -<span class='pageno' id='Page_58'>58</span>the poor; which very thing I was also zealous to do.</p> - -<p class='c004'>“But when Cephas came to Antioch, I resisted him -to the face, because he stood condemned. For before -that certain came from James, he did eat with -the Gentiles; but when they came, he drew back and -separated himself, fearing them that were of the circumcision. -And the rest of the Jews dissembled -likewise with him; insomuch that even Barnabas was -carried away with their dissimulation. But when I -saw that they walked not uprightly according to the -truth of the Gospel, I said unto Cephas before them -all, If thou, being a Jew, livest as do the Gentiles, -and not as do the Jews, how compellest thou the Gentiles -to live as do the Jews? We being Jews by -nature, and not sinners of the Gentiles, yet knowing -that a man is not justified by the works of the law, -save through faith in Jesus Christ, even we believed -on Christ Jesus, that we might be justified by faith in -Christ, and not by the works of the law; because by -the works of the law shall no flesh be justified. But -if, while we sought to be justified in Christ, we ourselves -also were found sinners, is Christ a minister of -sin? God forbid. For if I build up again those -things which I destroyed, I prove myself a transgressor. -For I through the law died unto the law, -that I might live unto God. I have been crucified -with Christ; yet I live; and yet no longer I, but -Christ liveth in me; and that life which I now live in -the flesh I live in faith, the faith which is in the Son -of God, who loved me, and gave Himself up for me. -I do not make void the grace of God; for if righteousness -is through the law, then Christ died for -naught.” Galatians 2, R. V.</p> - -<div class='sidenote'>Another Visit to Jerusalem.</div> - -<p class='c004'><span class='pageno' id='Page_59'>59</span>“Fourteen years after,” following the -natural course of the narrative, means -fourteen years after the visit recorded in -Gal. 1:18, which was three years after the -apostle Paul’s conversion. The second -visit, therefore, was seventeen years after his conversion, -or about the year 51 A. D., which coincides with -the time of the conference in Jerusalem, which is recorded -in Acts 15. It is with that conference, and -the things that led to it, and grew out of it, that the -second chapter of Galatians deals. In reading this -chapter, therefore, the fifteenth of Acts must be understood -and borne in mind.</p> - -<div class='sidenote'>That New Gospel.</div> - -<p class='c004'>In the first chapter of Galatians (verses -6, 7) we are told that some were troubling -the brethren, by perverting the Gospel of -Christ, presenting a false gospel, and pretending -that it was the true Gospel. In Acts 15:1 -we read that “certain men which came down from -Judea taught the brethren, and said, Except ye be -circumcised after the manner of Moses, ye can not -be saved.” This, we see, was the other gospel, which -was not another, since there is only one, but which -was being palmed off upon the brethren as the true -Gospel. That these men who brought this teaching -professed to be preaching the Gospel, is evident from -the fact that they professed to tell the people what -they must do to be saved. Paul and Barnabas would -not give any place to the new preaching, but withstood -it, in order, as Paul tells the Galatians, “that -the truth of the Gospel might continue with you.” -<span class='pageno' id='Page_60'>60</span>Gal. 2:5. The apostles had “no small dissension and -disputation with them.” Acts 15:2. The controversy -was no insignificant one, but was between the -real Gospel and a counterfeit. The question was a -vital one for the new believers, and has no less interest -for us; it concerns our salvation.</p> - -<div class='sidenote'>A Denial of Christ.</div> - -<p class='c004'>A glance at the experience of the -church at Antioch, to whom this new -gospel was brought, will show that it did -in the most direct manner deny the power -of Christ to save. The Gospel was first brought to -them by brethren who had been scattered by the persecution -that arose on the death of Stephen. These -brethren came to Antioch “preaching the Lord Jesus. -And the hand of the Lord was with them; and a great -number believed, and turned unto the Lord.” Acts -11:19-21. Then the apostles sent Barnabas to assist -in the work; and he, “when he came, and had seen the -grace of God, was glad, and exhorted them all, that -with purpose of heart they would cleave unto the Lord. -For he was a good man, and full of the Holy Ghost -and of faith; and much people was added unto the -Lord.” Verses 22-24. Then Barnabas found Saul, -and together they labored with the church in Antioch -for more than a year. Verses 25, 26. There were in -the church prophets and teachers, and as they ministered -unto the Lord, and fasted, the Holy Ghost -spoke to them, telling them to separate Barnabas and -Saul to the work to which He had called them. -Acts 13:1-3. So we see that the church there had -had much experience in the things of God. They -<span class='pageno' id='Page_61'>61</span>were acquainted with the Lord and with the voice of -the Holy Spirit, who witnessed that they were children -of God. And now after all this, these men said -to them, “Except ye be circumcised after the manner -of Moses, ye can not be saved.” That was as much -as to say, All your faith in Christ, and all the witness -of the Spirit, are nothing without the sign of circumcision. -The sign of circumcision, without faith, -was exalted above faith in Christ without any outward -sign. The new gospel was a most direct assault -upon the Gospel, and a flat denial of Christ.</p> - -<div class='sidenote'>“False Brethren.”</div> - -<p class='c004'>It is no wonder that Paul styles those -who presented this teaching, “false -brethren,” who had, as the Danish -strongly expresses it, “sneaked in.” Gal. -2:4. To the Galatians he said of them, “There be -some that trouble you, and would pervert the Gospel -of Christ.” Gal. 1:7. The apostles and elders, -in their letter to the churches, said of those men, -“Certain which went out from us have troubled you -with words, subverting your souls.” Acts 15:24. -And they further added that they “gave no commandment” -to them. Verse 24, R. V. That is to -say, these teachers were “false brethren,” who were -not recognized by the apostles as teachers, who were -speaking perverse things to draw away disciples after -themselves. There have been many such since that -time. So vicious was their work that the apostle -said, “Let them be accursed.” They were deliberately -seeking to undermine the Gospel of Christ, and -thus to destroy the souls of the believers.</p> - -<div class='sidenote'>“The Sign of Circumcision.”</div> - -<p class='c004'><span class='pageno' id='Page_62'>62</span>These false brethren had said, “Except -ye be circumcised after the manner -of Moses, ye can not be saved.” -Literally, you have not power to be -saved. They made salvation only -a human thing, resulting solely from the exercise of -human power. They had no knowledge of what -circumcision really is. “He is not a Jew, which is -one outwardly; neither is that circumcision, which is -outward in the flesh; but he is a Jew, which is one -inwardly; and circumcision is that of the heart, in the -Spirit, and not in the letter; whose praise is not of -men, but of God.” Rom. 2:28, 29. There was a -time, after Abraham believed God, when he listened -to the voice of Sarai, instead of to God, and sought -to fulfil the promises of God by the power of his own -flesh. See Genesis 16. The result was a failure—a -bond-servant instead of an heir. Then God appeared -to him again, exhorting him to walk before -Him with singleness of heart, and repeating His -covenant. As a reminder of his failure, and of the -fact that “the flesh profiteth nothing,” Abraham received -“the sign of circumcision,”—a cutting off of -the flesh. This was to show that since in the flesh -“dwelleth no good thing,” the promises of God can -be realized only by the putting off of the body of the -sins of the flesh, through the Spirit. “For we are -the circumcision, which worship God in the Spirit, -and rejoice in Christ Jesus, and have no confidence in -the flesh.” Phil. 3:3. Abraham was, therefore, -really circumcised as soon as he received the Spirit -through faith in God. “And he received the sign of -<span class='pageno' id='Page_63'>63</span>circumcision, a seal of the righteousness of the faith -which he had yet being uncircumcised.” Rom. 4:11. -Outward circumcision was never anything more than -a sign of the real circumcision of the heart; when this -was absent, the sign was a fraud; but when the real -circumcision was present, the sign could be dispensed -with. Abraham is “the father of all them that believe, -though they be not circumcised.” The “false -brethren” who visited the church at Antioch, subverting -the souls of the disciples, and those of the -same class who afterwards troubled the Galatians, -perverting the Gospel of Christ, were substituting the -empty sign for the reality. With them the shell -of the nut without the kernel counted for more than -the kernel without the shell.</p> - -<div class='sidenote'>“The Flesh Profiteth Nothing.”</div> - -<p class='c004'>Jesus said, “It is the Spirit that quickeneth; -the flesh profiteth nothing; the -words that I speak unto you, they are -Spirit, and they are life.” John 6:63. -The people of Antioch and Galatia had -trusted in Christ for salvation; now there were some -who sought to induce them to trust in the flesh. -They did not tell them that they were at liberty to -sin. Oh, no; they told them that they must keep the -law! Yes, they must do it themselves; they must -make themselves righteous without Jesus Christ. -For circumcision stood for the keeping of the law. -Now the real circumcision was the law written in the -heart by the Spirit; but these “false brethren” wished -the believers to trust in the outward form of circumcision, -as a substitute for the Spirit’s work; so that -the thing which was given as a sign of righteousness -<span class='pageno' id='Page_64'>64</span>by faith, became only a sign of self-righteousness. -The false brethren would have them circumcised for -righteousness and salvation; but Peter said, “Through -the grace of our Lord Jesus Christ we believe to be -saved.” Just as Paul wrote, “With the heart man -believeth unto righteousness; and with the mouth -confession is made unto salvation.” Rom. 10:10. -“Whatsoever is not of faith is sin.” Rom. 14:23. -Therefore, all the efforts of men to keep the law of -God by their own power, no matter how earnest and -sincere they may be, can never result in anything but -imperfection—sin. “All our righteousnesses are as -filthy rags.” Isa. 64:6.</p> - -<div class='sidenote'>“A Yoke of Bondage.”</div> - -<p class='c004'>When the question came up in Jerusalem, -Peter said to those who -would have men seek to be justified by -their own works, instead of by faith in -Christ, “Now therefore why tempt ye God, to put a -yoke upon the neck of the disciples, which neither our -fathers nor we were able to bear?” Acts 15:10. -This yoke was a yoke of bondage, as is shown by -Paul’s words, that the “false brethren” sneaked in “to -spy out our liberty which we have in Christ Jesus, -that they might bring us into bondage.” Gal. 2:4. -Christ gives freedom from sin. His life is “the perfect -law of liberty.” “By the law is the knowledge -of sin” (Rom. 3:20), but not freedom from it. “The -law is holy, and the commandment holy, and just, -and good” (Rom. 7:12), just because it gives the -knowledge of sin by condemning it. It is a sign-post, -which points out the way, but does not carry -us. It can tell us that we are out of the way; but -<span class='pageno' id='Page_65'>65</span>Jesus Christ alone can make us walk in it; for He is -the way. Sin is bondage. Prov. 5:22. Only those -who keep the commandments of God are at liberty -(Ps. 119:45); and the commandments can be kept -only by faith in Christ (Rom. 8:3, 4). Therefore, -whoever induces people to trust in the law for -righteousness, without Christ, simply puts a yoke -upon them, and fastens them in bondage. When a -man has been convicted by the law as a transgressor, -and cast into prison, he can not be delivered from -his chains by the law which holds him there. But -that is no fault of the law: just because it is a good -law, it can not say that a guilty man is innocent. So -these Galatian brethren were brought into bondage -by men who were foolishly and vainly seeking to -exalt the law of God by denying Him who gave it, -and in whom alone its righteousness is found.</p> - -<div class='sidenote'>Why Paul Went Up to Jerusalem.</div> - -<p class='c004'>The record in Acts says that it was -determined at Antioch that Paul and -Barnabas and some others should go -up to Jerusalem about this matter. -But Paul declares that he went up “by -revelation.” Gal. 2:2. Paul did not go up simply -on their recommendation, but the same Spirit moved -both him and them. He did not go up to learn the -truth of the Gospel, but to maintain it. He went, -not to find out what the Gospel really is, but to communicate -the Gospel which he had preached among -the heathen. Those who were chief in the conference -imparted nothing to him. He had not been -preaching for seventeen years that of which he -stood in doubt. He knew whom he believed. He -<span class='pageno' id='Page_66'>66</span>had not received the Gospel from any man, and -he did not need to have any man’s testimony -that it was genuine. When God has spoken, -an indorsement by man is an impertinence. The -Lord knew that the brethren in Jerusalem needed -his testimony, and the new converts needed to know -that those whom God sent spoke the words of God, -and, therefore, all spoke the same thing. They -needed the assurance that as they had turned from -many gods to the one God, the truth is one, and -there is but one Gospel for all men.</p> - -<div class='sidenote'>The Gospel Not Magic.</div> - -<p class='c004'>The great lesson taught by this experience, -to which Paul referred the -Galatians, is that there is nothing in this -world that can confer grace and righteousness -upon men, and that there is nothing in the -world that any man can do, that will bring salvation. -The Gospel is the power of God unto salvation, and -not the power of man. Any teaching that leads men -to trust in any object, whether it be an image, a picture, -or anything else, or to trust for salvation in any -work or effort of their own, even though that effort -be directed toward the most praiseworthy object, is a -perversion of the truth of the Gospel,—a false gospel. -There are in the church of Christ no “sacraments” -that by some sort of magical working confer special -grace on the receiver; but there are things that a -man who believes in the Lord Jesus Christ, and who -is thereby justified and saved, may do as an expression -of his faith. The only thing in the world that -has any efficacy in the way of salvation, is the life of -God in Christ. “By grace are ye saved through -<span class='pageno' id='Page_67'>67</span>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 prepared that we -should walk in them.” Eph. 2:8-10, margin. This -is “the truth of the Gospel,” and it was for this that -Paul stood. It is the Gospel for all time.</p> - -<div class='sidenote'>Galatians and the Gospel.</div> - -<p class='c004'>In this chapter the apostle says that -he withstood the false teaching which -was now misleading the Galatian -brethren, in order that “the truth of -the Gospel” might remain with them. Compare this -with his introduction, in the first chapter, and his -vehement assertions concerning the Gospel which he -had preached to them, and his astonishment that they -were now forsaking it, and it will be self-evident that -the epistle must contain nothing else but the Gospel -in the most forcible form of expression. Many have -misunderstood it, and have derived no personal gain -from it, because they have thought that it was but a -contribution to the “strivings about the law,” against -which Paul himself warned the brethren.</p> - -<div class='sidenote'>No Monopoly of Truth.</div> - -<p class='c004'>“Whatsoever they were, it maketh -no matter to me; God accepteth no -man’s person.” There is no man or -body of men on earth, that has a -monopoly of truth,—a corner, so to speak, so that -whoever wishes it must come to him. Truth is independent -of men. Truth is of God, for Christ, who -is the shining of His glory, and the very impress of -His substance (Heb. 1:3), is the truth (John 14:6). -<span class='pageno' id='Page_68'>68</span>Whoever gets the truth, must get it from God, and -not from any man, just as Paul received the Gospel. -God may and does use men as instruments, or channels, -but He alone is the Giver. Neither names nor -numbers have anything to do with determining what -is truth. The truth is no more mighty, nor to be -accepted more readily, when it is presented by ten -thousand princes than when maintained by a single -humble, laboring man. And there is no more presumptive -evidence that ten thousand men have the -truth than that one has it. Every man on earth may -be the possessor of just as much of the truth as he -is willing to use, and no more. See John 7:17; 12:35, -36. He who would act the pope, thinking to hold a -monopoly of the truth, and compel people to come to -him for it, dealing it out here, and withholding it -there, loses all the truth that he ever had, if he ever -really had any. Truth and popery can not exist together; -no pope, or man with a popish disposition, -has the truth. As soon as a man receives the truth, -he ceases to be a pope. If the pope of Rome should -get converted, and become a disciple of Christ, that -very hour he would vacate the papal seat.</p> - -<div class='sidenote'>The Biggest Not Always the Best.</div> - -<p class='c004'>Just as there is no man who has a -monopoly of truth, so there are no -places to which men must necessarily -go in order to find it. The brethren in -Antioch did not need to go to Jerusalem -to learn the truth, or to find out if what they had -was the genuine article. The fact that truth was first -proclaimed in a certain place, does not prove that it -can be found only there, or that it can be found there -<span class='pageno' id='Page_69'>69</span>at all. In fact, the last places in the world to go to -with the expectation of finding or learning truth, are -the cities where the Gospel was preached in the first -centuries after Christ, as Jerusalem, Antioch, Rome, -Alexandria, etc. Paul did not go up to Jerusalem to -them that were apostles before him, but began at -once to preach.</p> - -<p class='c004'>The Papacy arose in part in this way: It was assumed -that the places where the apostles, or some of -them, had preached must have the truth in its purity, -and that all men must take it from there. It was also -assumed that the people of a city must know more of -it than the people in the country or in a village. So, -from all bishops being on an equality, as at the beginning, -it soon came to pass that the “country bishops” -(<i>chorepiscopoi</i>) were rated as secondary to those -who officiated in the cities. Then, when that spirit -crept in, of course the next step was necessarily a -strife among the city bishops to see which one should -be greatest; and the unholy struggle went on until -Rome gained the coveted place of power.</p> - -<p class='c004'>But Jesus was born in Bethlehem, a place that was -“little among the thousands of Judah” (Micah 5:2), -and nearly all His life He lived in Nazareth, a little -town of so poor repute that a man in whom there was -no guile said, “Can there any good thing come out -of Nazareth?” John 1:45-47. Afterward Jesus took -up His abode in the wealthy city of Capernaum, but -was always known as “Jesus of Nazareth.” It is no -farther to heaven from the smallest village or even -the smallest lonely cabin on the plain, than it is from -the largest city, or bishop’s palace. And God, “the -<span class='pageno' id='Page_70'>70</span>high and lofty One that inhabiteth eternity, whose -name is Holy,” dwells with him that is of a contrite -and humble spirit. Isa. 57:15.</p> - -<div class='sidenote'>Appearances Are Nothing.</div> - -<p class='c004'>God looks at what a man is, and not -at what he seems to be. What he -seems to be is what men estimate him -to be, and depends largely on the eyes -of those who look at him; what he is, is the measure -of the power and wisdom of God that is in him. God -does not set any store upon official position. It is -not position that gives authority, but authority that -gives the real position. Many a humble, poor man -on earth, with never an official title to his name, has -occupied a position really higher and of greater -authority than that of all the kings of the earth. -Authority is the unfettered presence of God in the -soul.</p> - -<div class='sidenote'>It Is God That Works.</div> - -<p class='c004'>“He that wrought effectually in Peter -to the apostleship of the circumcision, -the same was mighty in me toward the -Gentiles.” The Word of God is living -and active. Heb. 4:12, R. V. Whatever activity -there is in the work of the Gospel, if there is any -work done, is all of God. Jesus “went about doing -good,” “for God was with Him.” Acts 10:38. He -Himself said, “I can of Mine own self do nothing.” -John 5:30. “The Father that dwelleth in Me, He -doeth the works.” John 14:10. So Peter spoke of -Him as “a Man approved of God” “by miracles and -wonders and signs, which God did by Him.” Acts -2:22. The disciple is not greater than his Lord. -<span class='pageno' id='Page_71'>71</span>Paul and Barnabas, therefore, at the meeting in Jerusalem, -told “what miracles and wonders God had -wrought among the Gentiles by them.” Acts 15:12. -Paul declared that he labored to “present every man -perfect in Christ Jesus,” “striving according to His -working, which worketh in me mightily.” Col. 1:28, -29. This same power it is the privilege of the humblest -believer to possess, “for it is God which worketh -in you both to will and to do of His good pleasure.” -Phil. 2:13. The name of Jesus is Emmanuel, “God -with us.” God with Jesus caused Him to go about -doing good. He is unchangeable; therefore, if we -truly have Jesus, God with us, we, likewise, shall go -about doing good.</p> - -<div class='sidenote'>Recognizing the Gift.</div> - -<p class='c004'>The brethren in Jerusalem showed -their connection with God by recognizing -the grace that was given to Paul -and Barnabas. When Barnabas first -went to Antioch, and saw the grace of God that was -working there, he was glad, “and exhorted them all, -that with purpose of heart they would cleave unto the -Lord. For he was a good man, and full of the Holy -Ghost.” Acts 11:21-24. Those who are moved by -the Spirit of God will always be quick to discern the -workings of the Spirit in others. The surest evidence -that any one knows nothing personally of the Spirit -is that he can not recognize His working. The other -apostles had the Holy Spirit, and they perceived that -God had chosen Paul for a special work among the -Gentiles; and, although his manner of working was -different from theirs, for God had given him special -gifts for his special work, they freely gave to him -<span class='pageno' id='Page_72'>72</span>the right hand of fellowship, only requesting that he -would remember the poor among his own nation; -and this he had already shown his willingness to do. -Acts 11:27-30. So Paul and Barnabas returned to -their work in Antioch.</p> - -<div class='sidenote'>Perfect Unity.</div> - -<p class='c004'>We must not lose sight of the object Paul -had in mind in referring to the meeting in -Jerusalem. It was to show that there was -no difference of opinion among the apostles -nor in the church as to what the Gospel is. There -were “false brethren,” it is true, but inasmuch as they -were false, they were no part of the church, the body -of Christ, who is the truth. Many professed Christians, -sincere persons, suppose that it is almost a -matter of necessity that there be differences in the -church. “All can not see alike,” is the common -statement. So they misread Eph. 4:13, making it -read that God has given us gifts, “till we all come -into the unity of the faith.” What the Word teaches -is that “in the unity of the faith, and of the knowledge -of the Son of God,” we all come “unto a perfect man, -unto the measure of the stature of the fulness of -Christ.” There is only “one faith” (Eph. 4:5), “the -faith of Jesus,” as there is only one Lord; and those -who have not that faith must necessarily be out of -Christ. It is not at all necessary that there be the -slightest difference upon any question of truth. -Truth is the Word of God, and the Word of God is -light; nobody but a blind man ever has any trouble -to see a light that shines. The fact that a man has -never in his life seen any other light used at night, -except that from a tallow candle, does not in the least -<span class='pageno' id='Page_73'>73</span>stand in the way of his recognizing that the light -from an electric lamp is light, the first moment he -sees it. There are, of course, different degrees of -knowledge, but never any controversy between those -different degrees. All truth is one.</p> - -<div class='sidenote'>Withstanding Peter.</div> - -<p class='c004'>“But when Peter was come to Antioch, -I withstood him to the face, because -he was to be blamed.” We need -not magnify nor dwell upon the mistakes -of Peter or any other good man, because that -is not profitable for us; but we must note this overwhelming -proof that Peter was never considered the -“prince of the apostles,” and that he never was, and -never considered himself to be, pope. Fancy any -priest, bishop, or cardinal, withstanding Leo XIII. -to the face in a public assembly. He would be considered -extremely fortunate if the papal guards allowed -him to escape with his life for thus presuming -to oppose the self-styled “vicar of the Son of God.” -But Peter made a mistake, and that upon a vital matter -of doctrine, because he was not infallible, and he -meekly accepted the rebuke that Paul gave him, like -the sincere, humble Christian that he was. If there -were such a thing as a human head to the church, -it would evidently be Paul, instead of Peter, as appears -from the whole narrative. Paul was sent to -the Gentiles, and Peter to the Jews; but the Jews -formed only a very small portion of the church; the -converts from the Gentiles soon outnumbered them, -so that their presence was scarcely discernible. All -these Christians were largely the fruit of Paul’s labors, -and they naturally looked up to him more than to -<span class='pageno' id='Page_74'>74</span>others, so that Paul could say that upon him daily -came “the care of all the churches.” 2 Cor. 11:28. -But infallibility is not the portion of any man, and -Paul himself did not claim it. The greatest man in -the church of Christ has no lordship over the weakest. -“One is your Master, even Christ; and all ye -are brethren.” “Be subject one to another.”</p> - -<div class='sidenote'>Making a Difference.</div> - -<p class='c004'>When Peter was at the conference in -Jerusalem, he told the facts about the -receiving of the Gospel by the Gentiles, -through his preaching, saying, “God, -which knoweth the hearts, bare them witness, giving -them the Holy Ghost, even as He did unto -us; and put no difference between us and them, -purifying their hearts by faith.” Acts 15:8, 9. God -put no difference between Jews and Gentiles in the -matter of the purification of the heart, because, -knowing the hearts, He knew that “there is no difference; -for all have sinned, and come short of the -glory of God,” so that there is no other way than for -all to be “justified freely by His grace through the -redemption that is in Christ Jesus.” Rom. 3:22-24. -Yet, after having been shown this fact by the Lord; -after having preached to the Gentiles, and after having -witnessed the gift of the Holy Ghost to them, the -same as to Jewish believers; after having eaten with -those Gentile converts, and faithfully defending his -course; after having given a clear testimony in conference, -that God made no difference between Jews -and Gentiles; and even immediately after himself -making no difference, Peter suddenly, as soon as -some came who he thought would not approve of -<span class='pageno' id='Page_75'>75</span>such freedom, began to make a difference. “He -withdrew and separated himself, fearing them which -were of the circumcision.” This was, as Paul says, -dissimulation, and was not only wrong in itself, but -was calculated to confuse and mislead the disciples. -The fact that this was dissimulation, which was apparent, -only emphasizes the fact that there was no -real difference among the brethren. It was fear, not -faith, that for the moment controlled Peter.</p> - -<div class='sidenote'>Contrary to the Truth of the Gospel.</div> - -<p class='c004'>A wave of fear seems to have passed -over the Jewish believers, for “the -other Jews dissembled likewise with -him; insomuch that Barnabas also was -carried away with their dissimulation.” -This in itself was, of course, not walking “uprightly, -according to the truth of the Gospel;” but the mere -fact of dissembling was not the whole of the offense -against the truth of the Gospel. Under the circumstances -it was a public denial of Christ, just as much -as that of which Peter had once before, through -sudden fear, been guilty. We have all been too often -guilty of the same sin to permit us to sit in judgment; -we can only note the fact and the natural consequence, -as a warning to ourselves.</p> - -<p class='c004'>See how the action of Peter and the others was a -virtual, although unintentional, denial of Christ. -There had just been a great controversy over the -question of circumcision. It was a question of justification -and salvation,—whether men were saved by -faith alone in Christ, or by outward forms. Clear -testimony had been borne that salvation is by faith -alone: and now, while the controversy is still alive, -<span class='pageno' id='Page_76'>76</span>while the “false brethren” are still propagating their -errors, these loyal brethren suddenly discriminated -against the Gentile believers, because they were uncircumcised, -in effect saying to them, Except ye be -circumcised, ye can not be saved. Their actions -said, We also are in doubt about the power of faith -in Christ alone to save men; we really believe that -salvation depends on circumcision and the works of -the law; faith in Christ is well, but there’s something -more to do; it is not in itself sufficient. Such a denial -of the truth of the Gospel Paul could not endure, -and he at once struck directly at the root of the matter.</p> - -<div class='sidenote'>“Sinners of the Gentiles,” and Sinners of the Jews.</div> - -<p class='c004'>Paul said to Peter, “We ... -are Jews by nature, and not sinners of -the Gentiles.” Did he mean that -they, being Jews, were, therefore, not -sinners?—By no means, for he immediately -adds that they had believed -on Jesus Christ for justification. They were -sinners of the Jews, and not sinners of the Gentiles; -but whatever things they had to boast of as Jews, all -had to be counted loss for the sake of Christ. Nothing -availed them anything except faith in Christ; -and since this was so, it was evident that the Gentile -sinners could be saved directly by faith in Christ, -without going through the dead forms which had -been of no service to the Jews, and which were given -largely as the result of their unbelief.</p> - -<p class='c004'>“This is a faithful saying, and worthy of all acceptation, -that Christ Jesus came into the world to -save sinners.” 1 Tim. 1:15. “All have sinned,” and -stand alike guilty before God; but all, of whatever -<span class='pageno' id='Page_77'>77</span>race or class, can accept this saying, “This Man receiveth -sinners, and eateth with them.” A circumcised -sinner is no better than an uncircumcised one; -a sinner who stands as a church-member, is no better -than one who is outside. The sinner who has gone -through the form of baptism is not better than the -sinner who has never made any profession of religion. -Sin is sin, and sinners are sinners, whether -in the church or out; but, thank God, Christ is the -propitiation for our sins, as well as for the sins of the -whole world. There is hope for the unfaithful professor -of religion, as well as for the sinner who has -never named the name of Christ. The same Gospel -that is preached to the world, must be preached to -the church; for there is only one Gospel. It serves -to convert sinners in the world, as well as sinners -who stand as church-members, and at the same time -it renews those who are really in Christ.</p> - -<div class='sidenote'>“Justified.”</div> - -<p class='c004'>“Knowing that a man is not justified -by the works of the law,” “we have believed -in Jesus Christ, that we might be -justified,” said the apostle. The meaning of the -word “justified” is “made righteous.” This is the -exact term that appears in other languages, which -are not composed of foreign terms. The Latin word -for righteousness is <i>justitia</i>. To be just is to be -righteous. Then we add the termination <i>fy</i>, from -the Latin word, meaning “to make,” and we have the -exact equivalent of the simpler term, “make righteous.” -In an accommodated sense we use the term -“justified” of a man who has not done wrong in a -thing whereof he is accused. But, strictly speaking, -<span class='pageno' id='Page_78'>78</span>such an one needs no justification, since he is already -just; his righteous deed justified him. He was justified -in his deed. But since all have sinned, there are -none just or righteous before God; therefore they -need to be justified, or made righteous, which God -does. Now the law of God is righteousness. See -Rom. 7:12; 9:30, 31; Ps. 119:172. Therefore Paul -did not disparage the law, although he declared that -no man could be made righteous by the law, meaning, -of course, the law written on stones or in a book. -No; so highly did he appreciate the law, that he believed -in Christ for the righteousness which the law -demands but can not give. “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.” Rom. -8:3, 4. The law, which declares all men to be sinners, -could not justify them except by declaring that sin is -not sin; and that would not be justification, but a -self-contradiction in the law.</p> - -<div class='sidenote'>The Law Can Not Justify.</div> - -<p class='c004'>“By the works of the law shall no -flesh be justified.” Shall we say, -Then we will do away with the law? -That is what every confirmed criminal -thinks. Persistent law-breakers would gladly -do away with the law which declares them guilty -and will not say that wrong is right. But the law of -God can not be abolished, for it is the statement of -the will of God. Rom. 2:18. In very fact it is the -life and character of God. “The law is holy, and the -<span class='pageno' id='Page_79'>79</span>commandment holy, and just, and good.” Rom. -7:12. We read the written law, and find in it our -duty made plain. But we have not done it; therefore -we are guilty. “All have sinned, and come -short of the glory of God.” “There is none that -doeth good, no, not one.” Rom. 3:23, 12. Moreover, -there is not one who has strength to do the law, -its requirements are so great. Then it is very evident -that no one can be justified by the works of the -law, and it is equally evident that the fault is not in -the law, but in the individual. Let the man get -Christ in the heart by faith, and then the righteousness -of the law will be there also, for Christ says, “I -delight to do Thy will, O My God; yea, Thy law is -within My heart.” Ps. 40:8. He who would throw -away the law because it will not call evil good, would -reject God because He “will by no means clear the -guilty.” Ex. 34:7. But God will remove the guilt, -will make the sinners righteous, that is, in harmony -with the law, and then the law which before condemned -them will witness to their righteousness.</p> - -<div class='sidenote'>“The Faith of Christ.”</div> - -<p class='c004'>Much is lost, in reading the Scriptures, -by not noting exactly what they say. -Here we have literally, “the faith of -Christ,” just as in Rev. 14:12 we have -“the faith of Jesus.” He is the Author and Finisher -of faith. Heb. 12:2. God has “dealt to every man -the measure of faith” (Rom. 12:3), in giving Christ -to every man. “Faith cometh by hearing, and hearing -by the Word of God” (Rom. 10:17), and Christ -is the Word. All things are of God. It is He who -gives repentance and forgiveness of sins.</p> - -<p class='c004'><span class='pageno' id='Page_80'>80</span>There is, therefore, no opportunity for any one to -plead that his faith is weak. He may not have accepted -and made use of the gift, but there is no such -thing as “weak faith.” A man may be “weak in -faith,” that is, may be afraid to depend on faith, but -faith itself is as strong as the Word of God. There -is no faith but the faith of Christ; everything else -professing to be faith is a spurious article. Christ -alone is righteous; He has overcome the world, and -He alone has power to do it; in Him dwelleth all the -fulness of God, because the law—God Himself—was -in His heart; He alone has kept and can keep the law -to perfection; therefore, only by His faith,—living -faith, that is, His life in us,—can we be made -righteous.</p> - -<p class='c004'>But this is sufficient. He is a “tried Stone.” The -faith which He gives to us is His own tried and approved -faith, and it will not fail us in any contest. -We are not exhorted to try to do as well as He did, or -to try to exercise as much faith as He had, but simply -to take His faith, and let it work by love, and -purify the heart. It will do it; take it!</p> - -<div class='sidenote'>Believing Is Receiving.</div> - -<p class='c004'>“As many as received Him, to them -gave He power to become the sons of -God, even to them that believe on His -name.” John 1:12. That is, as many -as believed on His name received Him. To believe -on His name is to believe that He is the Son of God; -to believe that He is the Son of God, means to believe -that He is come in the flesh, in human flesh, in -our flesh, for His name is “God with us;” so to believe -on His name means simply to believe that He -<span class='pageno' id='Page_81'>81</span>dwells personally in every man,—in all flesh. We do -not make it so by believing it; it is so, whether we -believe it or not; we simply accept the fact, which all -nature reveals to us.</p> - -<p class='c004'>It follows, then, as a matter of course that, believing -in Christ, we are justified by the faith of -Christ, since we have Him personally dwelling in us, -exercising His own faith. All power in heaven and -earth is in His hands, and, recognizing this, we simply -allow Him to exercise His own power in His -own way. God does “exceedingly abundantly,” by -“the power that worketh in us.”</p> - -<div class='sidenote'>Christ Not the Minister of Sin.</div> - -<p class='c004'>Jesus Christ is “the Holy and Righteous -One.” Acts 3:14, R. V. “He was -manifested to take away our sins; and in -Him is no sin.” 1 John 3:5. He not -only “did no sin” (1 Peter 2:22), but -He “knew no sin” (2 Cor. 5:21). Therefore, it is -impossible that any sin can come from Him. He -does not impart sin. In the stream of life that -flows from the heart of Christ, through His wounded -side, there is no trace of impurity. It is “a pure -river of water of life, clear as crystal.” He is not the -minister of sin, that is, He does not minister sin to -anybody. If in any one who has sought—and not -only sought, but found—righteousness through Christ, -there is afterwards found sin, it is because the person -has dammed up the stream, allowing the water to -become stagnant. The Word has not been given -free course, so that it could be glorified; and where -there is no activity, there is death. No one is to -blame for this but the person himself. Let no professed -<span class='pageno' id='Page_82'>82</span>Christian take counsel of his own imperfections, -and say that it is impossible for a Christian to -live a sinless life. It is impossible for a true Christian, -one who has full faith, to live any other kind of -life. “How shall we, that are dead to sin, live any -longer therein?” Rom. 6:2. “Whosoever is born of -God doth not commit sin; for His seed remaineth in -him; and he can not sin, because he is born of God.” -1 John 3:9. Therefore “abide in Him.”</p> - -<div class='sidenote'>What Was Destroyed?</div> - -<p class='c004'>“If I build up again those things -which I destroyed, I prove myself a -transgressor.” We ask again, What -was destroyed, the building up of which -will prove us to be transgressors? Remembering -that the apostle is talking of those who have believed -in Jesus Christ, that they might be justified by the faith -of Christ, we find the answer to the question in Rom. -6:6: “Knowing this, that our old man is crucified -with Him, that the body of sin might be destroyed, -that henceforth we should not serve sin.” Also Col. -2:10, 11: “Ye are complete in Him, which is the head -of all principality and power; in whom also ye are -circumcised with the circumcision made without -hands, in putting off the body of the sins of the flesh -by the circumcision of Christ.” That which is destroyed -is the body of sin, and it is destroyed only by -this personal presence of the life of Christ. It is destroyed -in order that we may be freed from its -power, and may no longer need to serve it. It is -destroyed for everybody, for Christ in His own flesh -has abolished “the enmity,” the carnal mind; not His -own, for He had none, but ours. Our sins, our -<span class='pageno' id='Page_83'>83</span>weaknesses, were upon Him. For every soul the -victory has been gained, and the enemy has been disarmed. -We have only to accept the victory which -Christ has won. The victory over all sin is already -a reality; our faith in it makes it real to us. The loss -of faith puts us outside the reality, and the old body -of sin looms up again. That which is destroyed by -faith is built up again by unbelief. Remember that -this destruction of the body of sin, although performed -by Christ for all, is, nevertheless, a present, -personal matter with each individual.</p> - -<div class='sidenote'>“Dead to the Law.”</div> - -<p class='c004'>Many seem to fancy that “dead to the -law” means the same as that the law is -dead. Not by any means. The law -must be in full force, else no one could be -dead by means of it. How does a man become dead -to the law?—By receiving its full penalty, which is -death. He is dead, but the law which put him to -death is still as ready as ever to put to death another -criminal. Suppose, now, that the man who was executed -for gross crimes should, by some miraculous -power, come to life again, would he not still be dead -to the law?—Certainly; nothing that he had done -could be mentioned to him by the law; but if he -should again commit crimes, the law would again -execute him, but as another man. We say now that -I, through the law, am dead to the law, that I might -live unto God. By the body of Christ I am raised -from the death which I have suffered by the law because -of my sin, and now I walk “in newness of life,” -a life unto God. Like Saul of old, I am by the Spirit -of God “turned into another man.” 1 Sam. 10:6. -<span class='pageno' id='Page_84'>84</span>This is the Christian’s experience. That this is the -case is shown by what follows.</p> - -<div class='sidenote'>Crucified with Christ.</div> - -<p class='c004'>“I am crucified with Christ; nevertheless -I live; yet not I, but Christ liveth -in me.” Christ was crucified; He -was “delivered for our offenses, and -raised again for our justification.” Rom. 4:25. But -unless we are crucified with Him, His death and -resurrection profit us nothing. If the cross of Christ -is separated from us, and outside of us, even though -it be but by so much as a moment of time and an -hair’s breadth of space, it is to us all the same as if -He were not crucified. No one was ever saved simply -by looking forward to a cross to be erected and a -Christ to be crucified at some indefinite time in the -future, and no one can now be saved simply by believing -that at a certain time in the past Christ was -crucified. No; if men would see Christ crucified, -they must look neither forward nor backward, but -upward; for the arms of the cross that was erected -on Calvary reach from Paradise lost to Paradise restored, -and embrace the whole world of sin. The -crucifixion of Christ is not a thing of but a single day. -He is “the Lamb that hath been slain from the foundation -of the world” (Rev. 13:8, R. V.); and the pangs -of Calvary will not be ended as long as a single sin -or sinner exists in the universe. Even now Christ -bears the sins of the whole world, for “in Him -all things consist;” and when at the last He is -obliged to cut off the irreclaimably wicked in the -lake of fire, the anguish which they suffer will be -<span class='pageno' id='Page_85'>85</span>only that which the Christ whom they have rejected -suffered on the cross.</p> - -<div class='sidenote'>Where the Cross Is.</div> - -<p class='c004'>Christ bore our sins in His own body -on the tree. 1 Peter 2:24. He was -“made a curse for us,” in that He hung -on the tree. Gal. 3:13. On the cross -He bore not only the weakness and sin of humanity, -but also the weakness of the earth. Thorns are the -sign of the curse, the weakened, imperfect condition -of the earth (Gen. 3:17, 18; 4:11, 12); and on the -cross Christ bore the crown of thorns. Therefore, -all the curse, every trace of it, is borne by Christ,—by -Christ crucified. Wherever, therefore, we see -any curse, or wherever there is any curse, whether we -see it or not, there is the cross of Christ. This can -be seen again from the following: The curse is death, -and death kills; the curse is in everything, yet everywhere -we see life. Here is the miracle of the cross. -Christ suffered the curse of death, and yet lived. He -is the only one that could do it. Therefore, the fact -that we see life everywhere, also in ourselves, in spite -of the curse which is everywhere, is positive proof -that the cross of the Crucified One is there bearing -it. So it is that not only every blade of grass, every -leaf of the forest, and every piece of bread that we -eat has the stamp of the cross of Christ on it, but, -above all, we have the same. Wherever there is a -fallen, sin-scarred, miserable human being, there is -also the Christ of God crucified for him and in him. -Christ on the cross bears all things, and the sins of -that man are on Him. Because of unbelief and -<span class='pageno' id='Page_86'>86</span>ignorance the man feels all the weight of the heavy -burden, but the load is on Christ, nevertheless. It is -easy for Christ, but heavy for the man; if the man -will believe, he may be relieved of the load. In -short, Christ bears the sins of all the world on the -cross. Therefore, wherever sin is found, there we -may be sure is the cross of Christ.</p> - -<div class='sidenote'>Where Sin Is.</div> - -<p class='c004'>Sin is a personal matter. A man is -guilty only of his own sins, and not of those -which another has committed. Now I can -not sin where I am not, but only where I -am. Sin is in the heart of man; “for from within, -out of the heart of men, proceed evil thoughts, adulteries, -fornications, murders, thefts, covetousness, -wickedness, deceit, lasciviousness, an evil eye, blasphemy, -pride, foolishness; all these evil things come -from within.” Mark 7:21-23. “The heart is deceitful -above all things, and desperately wicked.” -Jer. 17:9. Sin is in every fiber of our being by nature. -We are born in sin, and our life is sin, so that -sin can not be taken from us without taking our life. -What I need is freedom from my own personal sin,—that -sin which not only has been committed by me -personally, but which dwells in the heart,—the sin -which constitutes the whole of my life.</p> - -<div class='sidenote'>Bound by Sin.</div> - -<p class='c004'>“His own iniquities shall take the wicked -himself, and he shall be holden with the -cords of his sins.” Prov. 5:22. “For -though thou wash thee with niter, and take -thee much soap, yet thine iniquity is marked before -Me, saith the Lord.” Jer. 2:22. My sin is committed -<span class='pageno' id='Page_87'>87</span>by myself, in myself, and I can not separate it -from me. Cast it on the Lord? Ah, yes, that is -right, but how? Can I gather it up in my hands, and -cast it from me, so that it will light upon Him?—I -can not. If I could separate it but a hair’s breadth -from me, then I should be safe, no matter what became -of it, since it would not be found in me. In -that case I could dispense with Christ; for if sin were -not found on me, it would make no matter to me -where it was found. If I could gather up my sins -so as to lay them upon Christ crucified apart from -me, then I would not need to put them on Him. -They would then be away from me, and that would -clear me. But no works of any kind that I can do -can save me; therefore, all my efforts to separate myself -from my sins are unavailing.</p> - -<div class='sidenote'>Christ Bears the Sin in Us.</div> - -<p class='c004'>It is evident from what has been said -that whoever bears my sins must come -where I am, yea, must come into me. -And this is just what Christ does. Christ -is the Word, and to all sinners, who -would excuse themselves by saying that they can not -know what God requires of them, He says, “The -Word is very nigh unto thee, in thy mouth, and in -thy heart, that thou mayest do it.” Deut. 30:11-14. -Therefore, He says, “If thou shalt confess with thy -mouth the Lord Jesus, and shalt believe in thine heart -that God hath raised Him from the dead, thou shalt -be saved.” Rom. 10:9. What shall we confess about -the Lord Jesus?—Why, confess the truth, that He is -nigh thee, even in thy mouth and in thy heart, and -believe that He is there risen from the dead. “Now -<span class='pageno' id='Page_88'>88</span>that He ascended, what is it but that He also descended -first into the lower parts of the earth?” -Eph. 4:9. The risen Saviour is the crucified Saviour. -As Christ risen is in the heart of the sinner, -therefore, Christ crucified is there. If it were not so, -there would be no hope for any. A man may believe -that Jesus was crucified eighteen hundred years ago, -and may die in his sins; but he who believes that -Christ is crucified and risen in him, has salvation.</p> - -<p class='c004'>All that any man in the world has to do in order -to be saved, is to believe the truth, that is, to recognize -and acknowledge facts, to see things just as they -actually are, and to confess them. Whoever believes -that Christ is crucified in him, which is the fact -in the case of every man, and confesses that the -crucified Christ is also risen, and that He dwells in -him by and with the power of the resurrection, is -saved from sin, and will be saved as long as he holds -fast his confession. This is the only true confession -of faith.</p> - -<p class='c004'>What a glorious thought that, wherever sin is, -there is Christ, the Saviour from sin! He bears sin, -all sin, the sin of the world. Sin is in all flesh, and -so Christ is come in the flesh. Christ is crucified in -every man that lives on earth. This is the word of -truth, the Gospel of salvation, which is to be proclaimed -to all, and which will save all who accept it.</p> - -<div class='sidenote'>Living by Faith.</div> - -<p class='c004'>In the tenth chapter of Romans, as already -noted, we learn that Christ is in -every man, “a very present help in -trouble.” He is in the sinner, in order -<span class='pageno' id='Page_89'>89</span>that the sinner may have every incentive and facility -for turning from sin to righteousness. He is “the -way, the truth, and the life.” John 14:6. There is -no other life than His. He is the life. But, although -He is in every man, not every man has His -righteousness manifested in his life; for some “hold -down the truth in unrighteousness.” Rom. 1:18, R. V. -Now Paul’s inspired prayer was that we might be -strengthened with might by the Spirit of God in the -inner man, “that Christ may dwell in your hearts by -faith;” “that ye might be filled with all the fulness of -God.” Eph. 3:16-19. The difference, then, between -the sinner and the Christian is this: that, whereas -Christ crucified and risen is in every man, in the sinner -He is there unrecognized and ignored, while in -the Christian He dwells there by faith.</p> - -<p class='c004'>Christ is crucified in the sinner, for wherever there -is sin and the curse, there is Christ bearing it. All -that is needed now is for the sinner to be crucified -with Christ, to let Christ’s death be his own death, -in order that the life of Jesus may be manifested in -his mortal flesh. Faith in the eternal power and -Divinity of God, that are seen in all the things that -He has made, will enable any one to grasp this mystery. -The seed is not quickened “except it die.” 1 -Cor. 15:36. “Except a corn of wheat fall into the -ground and die, it abideth alone; but if it die, it -bringeth forth much fruit.” John 12:24. So the -one who is crucified with Christ, begins at once to -live, but it is as another man. “I live; yet not I, but -Christ liveth in me.”</p> - -<div class='sidenote'>The Life of the World.</div> - -<p class='c004'><span class='pageno' id='Page_90'>90</span>“But Christ was actually crucified -eighteen hundred years, and more, -ago, was He not?”—Certainly. “Then -how can it be that my personal sins -were upon Him? or how can it be that I am now -crucified with Him?”—Well, it may be that we can -not understand the fact, but that makes no difference -with the fact. But when we remember that Christ is -the life, even “that eternal life, which was with the -Father, and was manifested unto us” (1 John 1:2), -we may understand something of it. “In Him was -life; and the life was the light of men,”—“the true -light, which lighteth every man that cometh into the -world.” John 1:4, 9.</p> - -<p class='c004'>Christ is larger than the Man Jesus of Nazareth, -whom the eyes of all men could see. Flesh and blood,—that -which the eyes can see,—can not reveal “the -Christ, the Son of the living God.” Matt. 16:16, 17. -“Eye hath not seen, nor ear heard, neither have -entered into the heart of man, the things which God -hath prepared for them that love Him. But God -hath revealed them unto us by His Spirit.” 1 Cor. -2:9, 10. So no man, no matter how well acquainted -he was with the Carpenter of Nazareth, could call -Him Lord but by the Holy Ghost. 1 Cor. 12:3. By -the Spirit, His own personal presence, He can dwell -in every man on earth, and fill the heavens as well, -a thing which Jesus, in the flesh could not do. -Therefore, it was expedient for Him to go away, and -send the Comforter. “He is before all things, and in -Him all things consist.” Col. 1:16, 17, R. V. Jesus of -Nazareth was the manifestation of Christ in the flesh; -<span class='pageno' id='Page_91'>91</span>but the flesh was not Christ, for “the flesh profiteth -nothing.” It is the Word which was in the beginning, -and whose power upholds all things, that is the -Christ of God. The sacrifice of Christ, so far as this -world is concerned, dates from the foundation of the -world. While Christ was going about doing good -in Judea and Galilee, He was in the bosom of the -Father making reconciliation for the sins of the -world.</p> - -<p class='c004'>The scene on Calvary was the manifestation of -what has taken place as long as sin has existed, and -will take place until every man is saved who is willing -to be saved: Christ bearing the sins of the world. -He bears them now. One act of death and resurrection -was sufficient for all time, for it is eternal life -that we are considering; therefore, it is not necessary -for the sacrifice to be repeated. That life pervades -and upholds all things, so that whoever accepts it by -faith has all the benefit of the entire sacrifice of -Christ. By Himself He “made purification of sins.” -Whoever rejects the life, or is unwilling to acknowledge -that the life which he has is Christ’s life, loses, -of course, the benefit of the sacrifice.</p> - -<div class='sidenote'>The Faith of the Son of God.</div> - -<p class='c004'>Christ lived by the Father. John -6:57. His faith in the word that God -gave Him was such that He repeatedly -and positively maintained that when He -died He should rise again the third day. -In this faith He died, saying, “Father, into Thy hands -I commend My Spirit.” Luke 23:46. That faith -which gave Him the victory over death (Heb. 5:7), -because it gave Him the complete victory over sin, -<span class='pageno' id='Page_92'>92</span>is the faith which He exercises in us, when He dwells -in us by faith; for He is “the same yesterday, and to-day, -and forever.” It is not we that live, but Christ -that lives in us, and uses His own faith to deliver us -from the power of Satan. “What have we to do?”—Let -Him live in us in His own way. “Let this -mind be in you, which was also in Christ Jesus.” -How can we let Him?—Simply by acknowledging -Him; by confessing Him. We can not understand, -so as to explain the mystery of Christ in us the hope -of glory, but everything in nature that serves to sustain -our life teaches us the fact. The sunlight that -shines upon us, the air that we breathe, the food that -we eat, and the water that we drink, are all means of -conveying life to us. The life that they convey to us -is none other than the life of Christ, for He is the -life, and thus we have constantly before us and in us -evidence of the fact that Christ can live in us. If we -allow the Word to have free course in us, it will be -glorified in us, and will glorify us.</p> - -<div class='sidenote'>The Gift for Me.</div> - -<p class='c004'>“Who loved me, and gave Himself for -me.” How personal this is. I am the one -whom He loved. Each soul in the world -can say, “He loved me, and gave Himself -for me.” Leave Paul out of the question in reading -this. Paul is dead, but the words that he wrote are -yet alive. It was true of Paul, but no more so than -of every other man. They are the words which the -Spirit puts in our mouths, if we will but receive them. -The whole gift of Christ is for each individual me. -Christ is not divided, but every soul gets the whole -of Him, just the same as if there were not another -<span class='pageno' id='Page_93'>93</span>person in the world. Each one gets all the light that -shines. The fact that there are millions of people -for the sun to shine upon, does not make its light -any the less for me; I get the full benefit of it, and -could not get more if I were the only person in the -world. It shines for me. So Christ gave Himself -for me, the same as if I were the only sinner in the -world; and the same is true of every other sinner. -When you sow a grain of wheat, you get many more -grains of the same kind, each one having the same -life, and just as much of it, as the original seed had. -So it is with Christ, the true Seed. In dying for us, -that we may also become the true seed, He gives to -every one of us the whole of His life. “Thanks be -unto God for His unspeakable gift.”</p> - -<div class='sidenote'>Christ Not Dead in Vain.</div> - -<p class='c004'>“I do not frustrate the grace of -God; for if righteousness come by the -law, then Christ is dead in vain.” -This is the summing up of the case. -It is the substance of what has preceded. If righteousness -came by the law, then there would have -been no use for the death of Christ. The law itself -can do nothing except point out men’s duty; therefore, -to speak of righteousness coming by the law, -means by our works, by our individual effort. So -the text is equivalent to the statement that if we -could save ourselves, Christ died for nothing; for -salvation is the one thing to be gained. Well, we -can not save ourselves; and Christ is not dead in -vain; therefore there is salvation in Him. He is able -to save all that come unto God by Him. Some must -be saved, else He has died in vain; but He has not -<span class='pageno' id='Page_94'>94</span>died in vain; therefore, the promise is sure: “He -shall see His seed, He shall prolong His days, and -the pleasure of the Lord shall prosper in His hand, -He shall see of the travail of His soul, and shall be -satisfied.” Isa. 53:10, 11. “Whosoever will,” may -be of the number. Since He died not in vain, see to -it “that ye receive not the grace of God in vain.”</p> -<div class='chapter'> - <span class='pageno' id='Page_95'>95</span> - <h2 id='chap3' class='c005'>CHAPTER III. <br /> Redeemed from the Curse, to the Blessing of Abraham.</h2> -</div> -<p class='c006'>The two chapters of Galatians that we have already -studied give us sufficient idea of the entire book, so -that we can practically take leave of the Galatian -brethren, and consider it as addressed solely to us. -The circumstances that called forth the writing of -the epistle were that the Galatians, having accepted -the Gospel, were led astray by false teachers, who -presented to them “another gospel,” that is, a -counterfeit gospel, since there is but one for all time -and for all men. The way it was presented to them -was, “Except ye be circumcised after the manner of -Moses, ye can not be saved.” Outward circumcision -was given as a sign of righteousness which the individual -already possessed by faith. Rom. 4:11. It -was a sign that the law was written in the heart by -the Spirit, and it was, therefore, only a mockery -and a sham when the law was transgressed. Rom. -2:25-29. But for one to be circumcised in order to -be saved, was to put his trust in works of his own -and not in Christ. Now, although there is in these -days no question as to whether or not a man should -submit to the specific rite of circumcision in order to -be saved, the question of salvation itself, whether by -human works or by Christ alone, is as live a one -as ever.</p> - -<p class='c004'><span class='pageno' id='Page_96'>96</span>Instead of attacking their error, and combating it -with hard argument, the apostle begins with experience, -the relation of which illustrates the case in -hand. In this narrative he has occasion to show -that salvation is wholly by faith, for all men alike, -and not in any degree by works. As Christ tasted -death for every man, so every man who is saved -must have Christ’s personal experience of death and -resurrection and life. Christ in the flesh does what -the law could not do. Gal. 2:21; Rom. 8:3, 4. But -that very fact witnesses to the righteousness of the -law. If the law were at fault, Christ would not fulfil -its demands. He shows its righteousness by fulfilling, -or doing, what it demands, not simply for us, -but in us. The grace of God in Christ attests the -majesty and holiness of the law. We do not frustrate -the grace of God; if righteousness could come -by the law, then would Christ be dead in vain. But -to claim that the law could be abolished, or could -relax its claims, and thus be of no account, is also to -say that Christ is dead in vain. Let it be repeated, -righteousness can not possibly come by the law, but -only by the faith of Christ; but the fact that the -righteousness of the law could be attained in no other -way by us than by the crucifixion and resurrection -and life of Christ in us, shows the infinite greatness -and holiness of the law.</p> - -<p class='c004'>“O foolish Galatians, who did bewitch you, before -whose eyes Jesus Christ was openly set forth crucified? -This only would I learn from you, Received -ye the Spirit by the works of the law, or by the hearing -<span class='pageno' id='Page_97'>97</span>of faith? Are ye so foolish? having begun in the -Spirit, are ye now perfected in the flesh? Did ye -suffer so many things in vain? if it be indeed in vain. -He therefore that supplieth to you the Spirit, and -worketh miracles among you, doeth he it by the -works of the law, or by the hearing of faith? Even -as Abraham believed God, and it was reckoned unto -him for righteousness. Know therefore that they -which be of faith, the same are sons of Abraham. -And the Scripture, foreseeing that God would justify -the Gentiles by faith, preached the Gospel beforehand -unto Abraham, saying, In thee shall all the nations -be blessed. So then they which be of faith are -blessed with the faithful Abraham. For as many as -are of the works of the law are under a curse; for it -is written, Cursed is every one which continueth not -in all things that are written in the book of the law, -to do them. Now that no man is justified by the law -in the sight of God, is evident; for, The righteous -shall live by faith; and the law is not of faith; but, -He that doeth them shall live in them. Christ redeemed -us from the curse of the law, having become -a curse for us; for it is written, Cursed is every one -that hangeth on a tree; that upon the Gentiles might -come the blessing of Abraham in Christ Jesus; that -we might receive the promise of the Spirit through -faith.</p> - -<p class='c004'>“Brethren, I speak after the manner of men, -Though it be but a man’s covenant, yet when it hath -been confirmed, no one maketh it void, or addeth -thereto. Now to Abraham were the promises -spoken, and to his seed. He saith not, And to seeds, -<span class='pageno' id='Page_98'>98</span>as of many; but as of one, And to thy seed, which -is Christ. Now this I say: A covenant confirmed -beforehand by God, the law, which came four hundred -and thirty years after, doth not disannul, so as -to make the promise of none effect. For if the inheritance -is of the law, it is no more of promise; but -God hath granted it to Abraham by promise. What -then is the law? It was added because of transgressions, -till the seed should come to whom the promise -hath been made; and it was ordained through -angels by the hand of a mediator. Now a mediator -is not a mediator of one; but God is one. Is the law -then against the promises of God? God forbid; for -if there had been a law given which could make alive, -verily righteousness would have been of the law. -Howbeit the Scripture hath shut up all things under -sin, that the promise by faith in Jesus Christ might -be given to them that believe.</p> - -<p class='c004'>“But before faith came, we were kept in ward -under the law, shut up unto the faith which should -afterwards be revealed. So that the law hath been -our tutor to bring us unto Christ, that we might be -justified by faith. But now that faith is come, we -are no longer under a tutor. For ye are all sons of -God, through faith, in Christ Jesus. For as many -of you as were baptized into Christ did put on Christ. -There can be neither Jew nor Greek, there can be -neither bond nor free, there can be no male and female; -for ye all are one man in Christ Jesus. And if -ye are Christ’s, then are ye Abraham’s seed, heirs -according to promise.” Galatians 3, R. V.</p> - -<div class='sidenote'>The Sin of Witchcraft.</div> - -<p class='c004'><span class='pageno' id='Page_99'>99</span>The apostle asks those who are departing -from God and His truth, “Who -hath bewitched you?” “Behold, to -obey is better than sacrifice, and to -hearken than the fat of rams. For rebellion is as the -sin of witchcraft, and stubbornness is as iniquity and -idolatry.” 1 Sam. 15:22, 23. If you look up this -text in the Bible, you will see that in both instances -the words “is as” are added. The literal Hebrew is, -“Rebellion is the sin of witchcraft, and stubbornness -is iniquity and idolatry.” And how so?—Plainly -enough, for stubbornness and rebellion are rejection -of God; and he who rejects God, puts himself under -the control of evil spirits. All idolatry is devil-worship. -“The things which the Gentiles sacrifice, -they sacrifice to devils.” 1 Cor. 10:20. There is no -middle ground. Christ says, “He that is not with -Me is against Me.” Matt. 12:30. That is, disobedience, -rejection of the Lord, is the spirit of antichrist. -The Galatian brethren were, as we have already -seen, departing from God, and consequently -they were inevitably, although perhaps unconsciously, -relapsing into idolatry.</p> - -<div class='sidenote'>The Safeguard against Spiritualism.</div> - -<p class='c004'>Spiritualism is only another name -for ancient witchcraft and soothsaying. -It is a fraud, but not the kind -of fraud that most people think it is. -There is reality in it. It is a fraud -in that while it professes to receive communications -from the spirits of the dead, it has communication -only with the spirits of devils, since “the dead know -<span class='pageno' id='Page_100'>100</span>not anything.” To be a Spiritualist medium is to -give one’s self to the control of demons. Now there -is only one protection against this, and that is to hold -fast to the Word of God. He who lightly regards -God’s Word, severs himself from association with -God, and puts himself within Satan’s influence. -Even though a man denounce Spiritualism in the -strongest terms, if he does not hold to God’s Word, -he will sooner or later be carried away by the strong -delusion. Only by keeping the Word of Christ’s -patience can men be kept from the temptation that -is coming on all the world. Rev. 3:10. “The spirit -that now worketh in the children of disobedience” -(Eph. 2:2), is the spirit of Satan, the spirit of antichrist; -and the Gospel of Christ, which reveals the -righteousness of God (Rom. 1:16, 17), is the only -possible salvation from it.</p> - -<div class='sidenote'>Christ Crucified before Us.</div> - -<p class='c004'>“Who did bewitch you, before whose -eyes Jesus Christ was openly set forth -crucified?” Jesus was set forth before -the Galatians, when Paul preached to -them, as openly crucified before their -eyes. So vivid was the presentation, that they could -actually see Christ crucified. It was not skilful word-painting -on the part of Paul, nor imagination on the -part of the Galatians, for then it would have been -only deception. No; it was an actual fact; Christ -was there, crucified, before their eyes, and Paul by -the Spirit enabled them to see Him. We know that -it was not Paul’s skill in making beautiful word -pictures that enabled them to fancy that they saw the -crucifixion, for elsewhere Paul says that he determined -<span class='pageno' id='Page_101'>101</span>to know nothing but Jesus Christ and Him -crucified, and that he purposely and carefully refrained -from using the wisdom of words, for fear that -he should make the cross of Christ without effect. -1 Cor. 1:17, 18; 2:1-4. The experience of the Galatians -in this matter was not peculiar to them. The -cross of Christ is a present thing. The expression, -“Come to the cross,” is not an empty form of words, -but an invitation that can be literally complied with. -Christ is crucified before us, and each blade of grass, -each leaf in the forest, reveals the fact. Yea, we have -the testimony in our own bodies, in that, although -sinful and corruptible, we yet live. Not until one has -seen Christ crucified before his eyes, and can see the -cross of Christ at every turn, does one know the -reality of the Gospel. Let those scoff who will; the -fact that a blind man can not see the sun, and denies -that it shines, will not deter one who sees it from -talking of its glory. Many there are who can testify -that it is something more than a figure of speech, -when the apostle says that Christ was crucified before -the eyes of the Galatians. They have had the experience. -God grant that this study of Galatians, -before it is finished, may be the means of opening -the eyes of many more, so that they may see Christ -crucified before their eyes, and know Him crucified -in them and for them.</p> - -<div class='sidenote'>A Good Beginning.</div> - -<p class='c004'>The question, “Received ye the Spirit -by the works of the law, or by the hearing -of faith?” admits of but one answer. -It was by the hearing of faith. The -Spirit is given to those who believe. John 7:39; -<span class='pageno' id='Page_102'>102</span>Eph. 1:13. The question also shows that the Galatians -had received the Holy Spirit. There is no -other way of beginning the Christian life. “No man -can say that Jesus is the Lord, but by the Holy -Ghost.” 1 Cor. 12:3. In the beginning the Spirit -of God moved upon the face of the waters, begetting -life and activity in the creation; for without the Spirit -there is no motion—no life. “Not by might, nor by -power, but by My Spirit, saith the Lord of hosts.” -Zech. 4:6. The Spirit of God alone can carry out -the perfect will of God, and no works that a man can -do can bring Him into the soul, any more than a -dead man can manufacture the breath by which he -can be made to live and move. Those to whom -Paul addressed this Epistle had seen Christ crucified -before their eyes, and had accepted Him through the -Spirit. Have you also seen and accepted Him?</p> - -<div class='sidenote'>Hold Fast the Beginning.</div> - -<p class='c004'>“Are ye so foolish? having begun -in the Spirit, are ye now perfected -in the flesh?” Foolish is but a feeble -term for it. The man who has not -power to begin a work, has strength to finish it! -He who has not strength to put one foot before the -other, or even to stand alone, has strength enough -in himself to win a race! Impossible. Who has -power to beget himself? No one; we come into this -world without having begotten ourselves; we are -born without strength; and, therefore, all the strength -that ever manifests itself in us, comes from another -than ourselves. It is all given to us. The new-born -babe is the representative of man. “A man is born -into the world.” All the strength that any man has -<span class='pageno' id='Page_103'>103</span>of himself is found in the infant as it utters its first -cry with its first breath. And even that feeble -strength is not of itself. Even so in things spiritual. -“Of His own will begat He us with the Word of -truth.” James 1:18. We can no more live righteous -lives by our own strength than we could beget -ourselves. The work that is begun by the Spirit, -must be carried to completion by the Spirit. “We -are made partakers of Christ, if we hold the beginning -of our confidence steadfast unto the end.” Heb. -3:14. “He which hath begun a good work in you -will perform it until the day of Jesus Christ.” Phil. -1:6. And He alone can do it.</p> - -<div class='sidenote'>Experience in the Gospel.</div> - -<p class='c004'>“Have ye suffered so many things in -vain? if it be yet in vain. He therefore -that ministereth to you the Spirit, -and worketh miracles among you, doeth -he it by the works of the law, or by the hearing -of faith?” These questions show that the experience -of the Galatian brethren had been as deep and -as real as would be expected from those before whose -eyes Christ was openly crucified. The Spirit had -been given to them, miracles had been wrought -among them, and even by them, for the gifts of the -Spirit accompany the gift of the Spirit; and as the -result of this living Gospel among them, they had -suffered persecution; for “all that will live godly in -Christ Jesus shall suffer persecution.” 2 Tim. 3:12. -This makes the case the more serious. Having -shared the sufferings of Christ, they were now departing -from Him; and this departure from Christ, -through whom alone righteousness can come, was -<span class='pageno' id='Page_104'>104</span>marked by disobedience to the law of truth. They -were insensibly but inevitably transgressing the law -to which they were looking for salvation.</p> - -<div class='sidenote'>Abraham Believed God.</div> - -<p class='c004'>The questions asked in verses 3, 4, -and 5 suggest their own answer. The -Spirit was ministered, and miracles -were wrought, not by works of law, -but by “the hearing of faith,” that is, by the obedience -of faith, for faith comes by hearing the Word of God. -Rom. 10:17. Thus Paul’s labor, and the first experience -of the Galatians, were exactly in line with the -experience of Abraham, whose faith was accounted -for righteousness. Let it be remembered that the -“false brethren” who preached “another gospel,” -even the false gospel of righteousness by works, were -Jews, and claimed Abraham for their father. It -would be their boast that they were children of -Abraham, and they would appeal to their circumcision -as proof of the fact. But the very thing upon -which they relied as proving them to be children of -Abraham, was proof that they were not; for “Abraham -believed God, and it was accounted to him for -righteousness.” Abraham had the righteousness of -faith before he was circumcised. Rom. 4:11. “Know -ye therefore that they which are of faith, the same -are the children of Abraham.” Abraham was not -justified by works (Rom. 4:2, 3), but his faith -“wrought righteousness.”</p> - -<p class='c004'>The same trouble still exists. People take the sign -for the substance, the end for the means. They see -that righteousness reveals itself in good works; therefore, -they assume that the good works bring the -<span class='pageno' id='Page_105'>105</span>righteousness. Righteousness gained by trusting, -good works wrought without working, seem to them -impractical and fanciful. They call themselves -“practical” men, and believe that the only way to -have a thing done is to do it. But the truth is that -all such men are highly impractical. A man absolutely -“without strength” can not do anything, not -even so much as to raise himself up to take the medicine -that is offered him; and any counsel for him to -try to do it would be impractical. Only in the Lord -is there righteousness and strength. Isa. 45:24. -“Commit thy way unto the Lord; trust also in Him; -and He shall bring it to pass. And He shall bring -forth thy righteousness as the light.” Ps. 37:5, 6. -Abraham is the father of all who believe for righteousness, -and of those only. The only practical -thing is to trust, even as he did.</p> - -<div class='sidenote'>The Gospel to the Gentiles.</div> - -<p class='c004'>“The Scripture, foreseeing that -God would justify the Gentiles by -faith, preached the Gospel beforehand -unto Abraham.” This verse -will bear much reading. An understanding of it will -guard one against many errors. And it is not difficult -to understand; simply hold to what it says, and -you have it.</p> - -<p class='c004'>(<i>a</i>) For one thing, the verse shows us that the -Gospel was preached at least as early as the days of -Abraham.</p> - -<p class='c004'>(<i>b</i>) It was God Himself who preached it; therefore, -it was the true and only Gospel.</p> - -<p class='c004'>(<i>c</i>) It was the same Gospel that Paul preached; so -<span class='pageno' id='Page_106'>106</span>that we have no other Gospel than that which Abraham -had.</p> - -<p class='c004'>(<i>d</i>) The Gospel differs in no particular now from -what it was in Abraham’s day; for his day was the -day of Christ. John 8:56.</p> - -<p class='c004'>God requires just the same things now that He required -then, and nothing more.</p> - -<p class='c004'>Moreover, the Gospel was then preached to the -Gentiles, for Abraham was a Gentile, or, in other -words, a heathen. He was brought up as a heathen, -for “Terah, the father of Abraham,” “served other -gods” (Joshua 24:2), and was a heathen till the Gospel -was preached to him. So the preaching of the Gospel -to the Gentiles was no new thing in the days of -Peter and Paul. The Jewish nation was taken out -from among the heathen, and it is only by the -preaching of the Gospel to the heathen that Israel is -built up and saved. See Acts 15:14-18; Rom. 11:25, -26. The very existence of the people Israel always -was and still is a standing proof that God’s purpose -is to save a people from among the Gentiles. It is -in fulfilment of this purpose that Israel exists.</p> - -<p class='c004'>Thus we see that the apostle takes the Galatians, -and us, back to the fountain-head,—to the place -where God Himself preaches the Gospel to us Gentiles. -No Gentile can hope to be saved in any other -way or by any other gospel than that by which -Abraham was saved.</p> - -<div class='sidenote'>Blessed with Abraham.</div> - -<p class='c004'>“So then they which be of faith are -blessed with faithful Abraham.” Mark -the close connection between this and -the preceding verse. The Gospel was -<span class='pageno' id='Page_107'>107</span>preached to Abraham in the words, “In thee shall all -nations be blessed.” (It should be remembered, in -passing, that the words “heathen,” or “Gentiles,” as in -the Revised Version, and “nations,” in verse 8, come -from the very same Greek word.) This blessing is the -blessing of righteousness through Christ, as we learn -from Acts 3:25, 26: “Ye are the children of the -prophets, and of the covenant which God made with -our fathers, saying unto Abraham, And in thy seed -shall all the kindreds of the earth be blessed. Unto you -first God, having raised up His Son Jesus, sent Him -to bless you, in turning away every one of you from -his iniquities.” Because God preached the Gospel to -Abraham, saying, “In thee shall all the nations of the -earth be blessed,” those who believe are blessed with -the faithful Abraham. There is no blessing for any -man except the blessing which Abraham received, -and the Gospel preached to him is the only Gospel -there is for any people under heaven; for besides the -name of Jesus, in whom Abraham believed, “there -is none other name under heaven given among men -whereby we must be saved.” In Him “we have -redemption through His blood, even the forgiveness -of sins.” Col. 1:14. The forgiveness of sins carries -with it all blessings.</p> - -<div class='sidenote'>A Contrast: Under the Curse.</div> - -<p class='c004'>Note the sharp contrast in verses 9 -and 10. “They which be of faith are -blessed,” but “as many as are of the -works of the law are under the curse.” -Faith brings the blessing; works bring -the curse, or, rather, leave one under the curse. The -curse is on all, for “he that believeth not is condemned -<span class='pageno' id='Page_108'>108</span>already, because he hath not believed in the -name of the only-begotten Son of God.” John 3:18. -Faith removes the curse.</p> - -<p class='c004'>Who are under the curse?—“As many as are of -the works of the law.” Note that it does not say that -those who do the law are under the curse, for that -would be a contradiction of Rev. 22:14: “Blessed are -they that do His commandments, that they may have -right to the tree of life, and may enter in through the -gates into the city.” “Blessed are the undefiled in -the way, who walk in the law of the Lord.” Ps. -119:1.</p> - -<p class='c004'>So, then, they that are of faith are keepers of the -law; for they that are of faith are blessed, and those -who do the commandments are blessed. By faith -they do the commandments. The Gospel is contrary -to human nature, and so it is that we become -doers of the law, not by doing, but by believing. If -we worked for righteousness, we should be exercising -only our own sinful human nature, and so would -get no nearer to righteousness, but farther from it; -but by believing the “exceeding great and precious -promises,” we become partakers of the Divine nature -(2 Peter 1:4), and then all our works are wrought in -God. “The Gentiles, which followed not after righteousness, -have attained to righteousness, even the -righteousness which is of faith. But Israel, which -followed after the law of righteousness, hath not attained -to the law of righteousness. Wherefore?—Because -they sought it not by faith, but as it were by -the works of the law. For they stumbled at that -<span class='pageno' id='Page_109'>109</span>stumbling-stone; as it is written, Behold, I lay in -Sion a Stumbling-stone and Rock of offense; and -whosoever believeth on Him shall not be ashamed.” -Rom. 9:30-33.</p> - -<div class='sidenote'>What the Curse Is.</div> - -<p class='c004'>No one can read Gal. 3:10 carefully and -thoughtfully without seeing that the curse -is transgression of the law. Disobedience -to God’s law is itself the curse; for “by -one man sin entered into the world, and death by sin.” -Rom. 5:12. Sin has death wrapped up in it. Without -sin death would be impossible, for “the sting of -death is sin.” 1 Cor. 15:56. “As many as are of -the works of the law are under the curse.” Why? -Is it because the law is a curse?—Not by any means. -“The law is holy, and the commandment holy, and -just, and good.” Rom. 7:12. Why, then, are as -many as are of the works of the law under the curse?—Because -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.” Mark it well: They -are not cursed because they do the law, but because -they do not do it. So, then, we see that being of the -works of the law does not mean that one is doing -the law. No; “the carnal mind is enmity against -God; for it is not subject to the law of God, neither -indeed can be.” Rom. 8:7. All are under the curse, -and he who thinks to get out by his own works, remains -there. The curse consists in not continuing -in all things that are written in the law; therefore, -the blessing means perfect conformity to the law. -This is as plain as language can make it.</p> - -<div class='sidenote'>Blessing and Cursing.</div> - -<p class='c004'><span class='pageno' id='Page_110'>110</span>“Behold, I set before you this day a -blessing and a curse; a blessing, if ye -obey the commandments of the Lord -your God, which I command you this -day; and a curse, if ye will not obey the commandments -of the Lord your God.” Deut. 11:26-28. This -is the living word of God, addressed to each one of -us personally. “The law worketh wrath” (Rom. -4:15), but the wrath of God comes only on the children -of disobedience (Eph. 5:6). If we truly believe, -we are not condemned, but only because faith -brings us into harmony with the law—the life of God. -“Whoso looketh into the perfect law of liberty, and -continueth therein, he being not a forgetful hearer, -but a doer of the work, this man shall be blessed in -his deed.” James 1:25.</p> - -<div class='sidenote'>Good Works.</div> - -<p class='c004'>The Bible does not disparage good -works. On the contrary, it exalts them. -“This is a faithful saying, and these things -I will that thou affirm constantly, that they -which have believed in God might be careful to -maintain good works. These things are good and -profitable.” Titus 3:8. The charge against the unbelieving -is that they are “unto every good work -reprobate.” Titus 1:16. Timothy was exhorted to -“charge them that are rich in this world,” “that they -do good, that they be rich in good works.” 1 Tim. -6:17, 18. And the apostle Paul prayed for us all, -that we might “walk worthy of the Lord unto all -pleasing, being fruitful in every good work.” Col. -1:10. Still further, we are assured that God has -<span class='pageno' id='Page_111'>111</span>created us in Christ Jesus “unto good works,” “that -we should walk in them.” Eph. 2:10.</p> - -<p class='c004'>He has Himself prepared these works for us, -wrought them out, and laid them up for all who trust -in Him. Ps. 31:19. “This is the work of God, -that ye believe on Him whom He hath sent.” John -6:29. Good works are commended, but we can not -do them. They can be performed only by the One -who is good, and that is God. If there be ever any -good in us, it is God who worketh in us. There is -no disparagement of anything that He does. “Now -the God of peace, that brought again from the dead -our Lord Jesus, that great Shepherd of the sheep, -through the blood of the everlasting covenant, -make you perfect in every good work to do His will, -working in you that which is well pleasing in His -sight, through Jesus Christ; to whom be glory forever -and ever. Amen.” Heb. 13:20, 21.</p> - -<div class='sidenote'>Who Are the Just?</div> - -<p class='c004'>When we read the frequent statement, -“The just shall live by faith,” it is -necessary to have a clear idea of what the -word “just” means. If we read the -same text in the Revised Version, we shall learn. -It has it, “The righteous shall live by faith.” To be -justified by faith is to be made righteous by faith. -“All unrighteousness is sin” (1 John 5:17), and “sin -is the transgression of the law” (1 John 3:4). Therefore, -all unrighteousness is transgression of the law, -and of course all righteousness is obedience to the -law. So we see that the just, or righteous, man is -the man who obeys the law, and to be justified is to -be made a keeper of the law.</p> - -<div class='sidenote'>How to Become Just.</div> - -<p class='c004'><span class='pageno' id='Page_112'>112</span>Righteousness is the end to be obtained, -and the law of God is the standard. -“The law worketh wrath,” because -“all have sinned,” and “the wrath of -God cometh on the children of disobedience.” How -shall we become doers of the law, and thus escape -wrath, or the curse? The answer is, “The righteous -shall live by faith.” By faith, not by works, we become -doers of the law. “With the heart man believeth -unto righteousness.” Rom. 10:10. That no -man is justified by the law in the sight of God, it is -evident. From what does it appear?—From this,—that -“the just shall live by faith.” If righteousness -came by works, then it would not be by faith; “if by -grace, then is it no more of works; otherwise grace is -no more grace.” Rom. 11:6. “To him that worketh -is the reward not reckoned of grace, but of debt. -But to him that worketh not, but believeth on Him -that justifieth the ungodly, his faith is counted for -righteousness.” Rom. 4:4, 5. There is no exception, -no half-way working. It is not said that some -of the just shall live by faith, or that they shall live -by faith and works, but, simply, “the just shall live by -faith,” and that proves that it is not by their own -works. All of the just are made and kept just by -faith alone. This is because the law is so holy. It -is greater than can be done by man; only Divine -power can accomplish it; so by faith we receive the -Lord Jesus, and He lives the perfect law in us.</p> - -<div class='sidenote'>The Law Not of Faith.</div> - -<p class='c004'>“The law is not of faith.” Of course -it is the written law, no matter whether -in a book or on tables of stone, that is -here referred to. That law simply -<span class='pageno' id='Page_113'>113</span>says, “Do this,” or, “Do not do that.” “The man -that doeth them shall live in them.” That is the sole -condition on which the written law offers life. -Works, and works only, commend themselves to it. -How those works are obtained is of no consequence -to it, provided they are present. But none have done -the requirements of the law, and so there can be no -doers of the law, that is, none who in their own lives -can present a record of perfect obedience.</p> - -<div class='sidenote'>Life Is Action.</div> - -<p class='c004'>“The man that doeth them shall live in -them.” But one must be alive in order to -do. A dead man can do nothing, and he -who is “dead in trespasses and sins” can do -no righteousness. Christ is the only one in whom -there is life, for He is the life, and He alone has done -and can do the righteousness of the law. When, instead -of being denied and repressed, He is acknowledged -and received, He lives in us all the fulness of -His life, so that it is no more we but Christ living in -us, and then His obedience in us makes us righteous. -Our faith is counted for righteousness, simply because -our faith appropriates the living Christ. In -trust we yield our bodies as temples of God; Christ, -the Living Stone, is enshrined in the heart, which -becomes God’s throne, and so the living law is our -life; for out of the heart are the issues of life.</p> - -<div class='sidenote'>The Real Question at Issue.</div> - -<p class='c004'>Let the reader pay particular attention -to the fact that there is in -this epistle no controversy over the -law, as to whether or not it should -be obeyed. No one had claimed that the law was -<span class='pageno' id='Page_114'>114</span>abolished, or changed, or had lost its force. The -epistle contains no hint of any such thing. The -question was not if the law should be kept, but how -it was to be kept. Justification—being made righteous—was -admitted to be a necessity; the question -was, Is it by faith, or by works? The false brethren -were persuading the Galatians that they must be -made righteous by their own efforts; Paul was by -the Spirit showing that all such attempts were useless, -and could result only in fastening more firmly -the curse upon the sinner. Righteousness through -faith in Jesus Christ is set forth to all men in all time -as the only real righteousness. The false teachers -made their boast in the law, but through breaking it -caused the name of God to be blasphemed. Paul -made his boast in Christ, and by the righteousness of -the law, to which he thus submitted, caused the name -of God to be glorified in him.</p> - -<div class='sidenote'>The Sting of Sin.</div> - -<p class='c004'>That death is the curse is evident from -the last part of verse 13, “Cursed is every -one that hangeth on a tree.” Christ was -made a curse for us, in that He hung on -a tree, that is, was crucified. But sin is the cause of -death. “By one man sin entered into the world, and -death by sin; and so death passed upon all men, for -that all have sinned.” Rom. 5:12. “The sting of -death is sin.” 1 Cor. 15:56. So we have the substance -of verse 10 thus, that those who do not continue -in the things written in the law are dead. That -is, disobedience is death. And this is what the Scripture -says: “When lust hath conceived, it bringeth -<span class='pageno' id='Page_115'>115</span>forth sin; and sin, when it is finished, bringeth forth -death.” Sin contains death, and men out of Christ -are “dead in trespasses and sins.” It matters not -that they walk about seemingly full of life, the -words of Christ are, “Except ye eat the flesh of the -Son of man, and drink His blood, ye have no life in -you.” John 6:53. “She that liveth in pleasure is -dead while she liveth.” 1 Tim. 5:6. It is a living -death—a body of death—that is endured. Rom. -7:24. Sin is the transgression of the law; the wages -of sin is death. The curse, therefore, is the death -that is carried about concealed even in the most attractive -sin. “Cursed is every one that continueth -not in all things which are written in the book of the -law to do them.”</p> - -<div class='sidenote'>Redemption from the Curse.</div> - -<p class='c004'>“Christ hath redeemed us from the -curse of the law.” Let us stop right -here and contemplate this fact, leaving -the way of redemption for later consideration. -We need to consider the statement -very carefully, for some who read it straightway -rush off frantically exclaiming, “We don’t need to -keep the law, because Christ has redeemed us from -the curse of it,” as though the text said that Christ -redeemed us from the curse of obedience. Such -read the Scriptures to no profit. The curse, as we -have seen, is disobedience. “Cursed is every one -that continueth not in all things which are written in -the book of the law to do them.” Therefore, Christ -has redeemed us from disobedience to the law. God -sent forth His Son in the likeness of sinful flesh, and -<span class='pageno' id='Page_116'>116</span>for sin, “that the righteousness of the law might be -fulfilled in us.” Rom. 8:4.</p> - -<p class='c004'>Some one may lightly say, “Then we are all right; -whatever we do is right so far as the law is concerned, -since we are redeemed.” It is true that all -are redeemed, but not all have accepted redemption. -Many say of Christ, “We will not have this Man to -reign over us,” and thrust the blessing of God from -them. But redemption is for all; all have been purchased -with the precious blood—the life—of Christ, -and all may be, if they will, free from sin and death. -By that blood we are redeemed from our “vain manner -of life.” 1 Peter 1:18, R. V.</p> - -<p class='c004'>Stop and think what this means; let the full force -of the announcement impress itself upon your consciousness. -“Christ hath redeemed us from the -curse of the law,”—from not continuing in all its -righteous requirements. We need not sin any more. -He has snapped asunder the cords of sin that bound -us, so that we have but to accept His salvation in -order to be free from every besetting sin. It is not -necessary for us any longer to spend our lives in earnest -longings for a better life, and in vain regrets for -desires unrealized. Christ raises no false hopes, but -He comes to the captives of sin, and cries to them, -“Liberty! Your prison doors are open. Go forth.” -What more can be said? Christ has gained the -complete victory over “this present evil world,” over -“the lust of the flesh, and the lust of the eyes, and the -pride of life,” and our faith in Him makes His victory -ours. We have but to accept it.</p> - -<div class='sidenote'>Christ Made a Curse for Us.</div> - -<p class='c004'><span class='pageno' id='Page_117'>117</span>That “Christ died for the ungodly” -is evident to all who read the Bible. -He “was delivered for our offenses.” -Rom. 4:25. The Innocent suffered for -the guilty; the Just for the unjust. -“He was wounded for our transgressions, He was -bruised for our iniquities; the chastisement of our -peace was upon Him; and with His stripes we are -healed. All we like sheep have gone astray; we have -turned every one to his own way; and the Lord hath -laid on Him the iniquity of us all.” Isa. 53:5, 6. -But death came by sin. Death is the curse that has -passed upon all men, simply because “all have -sinned.” So, as Christ was “made a curse for us,” it -follows that Christ was “made to be sin on our behalf.” -2 Cor. 5:21, R. V. He bore “our sins in His -own body” up to the tree. 1 Peter 2:24, margin. -Note that our sins were “in His body.” It was no -superficial work that He undertook. The sins were -not merely figuratively laid on Him, but they were -actually in Him. He was made a curse for us, made -to be sin for us, and consequently suffered death -for us.</p> - -<p class='c004'>To some this truth seems repugnant; to the -Greeks it is foolishness, and to the Jews a stumbling-block, -but “to us who are saved, it is the power of -God.” For bear in mind that it was our sins that -He bore in His own body—not His own sins. The -same scripture that tells us that He was made to be -sin for us, assures us that He “knew no sin.” The -same text that tells us that He carried our sins “in -His own body,” is careful to let us know that He -<span class='pageno' id='Page_118'>118</span>“did no sin.” The fact that He could carry our sin -about with Him, and in Him, being actually made to -be sin for us, and yet not do any sin, is to His everlasting -glory and our eternal salvation from sin. All -the sins of all men were on Him, yet no person ever -discovered the trace of sin upon Him. No sin was -ever manifested in His life, although He took all sin -upon Himself. He received it and swallowed it up -by the power of the endless life in which He swallows -up death. He can bear sin, and yet be untainted by -it. It is by this marvelous life that He redeems us. -He gives us His life, so that we may be freed from -every taint of the sin that is in our flesh.</p> - -<p class='c004'>Christ, “in the days of His flesh, when He had -offered up prayers and supplications with strong crying -and tears unto Him that was able to save Him -from death,” “was heard in that He feared.” Heb. -5:7. But He died! Yes; but no one took His life -from Him; He laid it down, that He might take it -again. John 10:17, 18. The pangs of death were -loosed, “because it was not possible that He should be -holden of it.” Acts 2:24. Why was it not possible -for death to hold Him, even though He voluntarily -put Himself in its power?—Because He “knew no -sin;” He took sin upon Himself, but was saved from -its power. He was “in all things” “made like unto -His brethren,” “in all points tempted like as we are” -(Heb: 2:17; 4:15), and since He could of Himself do -nothing (John 5:30), He prayed to the Father to keep -Him from being overcome and thereby falling under -the power of death. And He was heard. In His case -these words were fulfilled: “The Lord God will help -<span class='pageno' id='Page_119'>119</span>Me; therefore shall I not be confounded; therefore -have I set My face like a flint, and I know that I shall -not be ashamed. He is near that justifieth Me; who -will contend with Me?” Isa. 50:7, 8.</p> - -<p class='c004'>Whose sin was it that thus oppressed Him, and -from which He was delivered?—Not His own, for -He had none. It was your sin and mine. Our -sins have already been overcome—vanquished. We -have to fight only with an already defeated foe. -When you come to God “in the name of Jesus,” -having surrendered yourself to His death and life, so -that you do not bear His name in vain, because -Christ liveth in you, you have only to remember that -every sin was on Him, and is still on Him, and that -He is the conqueror, and straightway you will say, -“Thanks be to God, which giveth us the victory -through our Lord Jesus Christ.” “Now thanks be -unto God, which always causeth us to triumph in -Christ, and maketh manifest the savor of His knowledge -by us in every place.” 2 Cor. 2:14.</p> - -<div class='sidenote'>The Revelation of the Cross.</div> - -<p class='c004'>In Gal. 3:13 we are brought back -to the subject presented in Gal. 2:20 -and 3:1,—the ever-present cross. -The subject is inexhaustible, but the -following few facts may serve to open it up to our -minds:—</p> - -<p class='c004'>1. The redemption from sin and death is accomplished -through the cross. Gal. 3:13.</p> - -<p class='c004'>2. The Gospel is all contained in the cross; for the -Gospel is “the power of God unto salvation to every -one that believeth” (Rom. 1:16), and “unto us which -<span class='pageno' id='Page_120'>120</span>are saved” the cross of Christ “is the power of God” -(1 Cor. 1:18).</p> - -<p class='c004'>3. Christ is revealed to fallen men only as the -Crucified and risen One. There is none other name -under heaven given among men, whereby salvation -may be obtained (Acts 4:12), and, therefore, it is all -that God sets forth before men, since He does not -wish to confuse them. “Christ and Him crucified,” -is all that Paul wished to know; it is all that any man -needs to know. Thus the one thing that men need -is salvation; if they get that, they get all things; but -salvation is found only in the cross of Christ; therefore, -God puts before the eyes of men nothing else: -He gives them just what they need. Jesus Christ is -by God set forth openly crucified before the eyes of -every man, so that there is no excuse for any to be -lost, or to continue in sin.</p> - -<p class='c004'>4. Christ is set forth before men only as the crucified -Redeemer; and since that from which men need -to be saved is the curse, He is set forth as bearing -the curse. Wherever there is any curse, there is -Christ bearing it. We have already seen that Christ -bore, and still bears, our curse, in that He bears our -sin. He also bears the curse of the earth itself, for -He bore the crown of thorns, and the curse pronounced -on the earth was, “Thorns also and thistles -shall it bring forth.” Gen. 3:18. So the whole -creation, which now groans under the curse, has -been redeemed through the cross of Christ. Rom. -8:19-23.</p> - -<p class='c004'>5. It is only on the cross that Christ bears the curse, -for His being made a curse for us was indicated by -<span class='pageno' id='Page_121'>121</span>His hanging on the cross. The cross is the symbol -of the curse, but also of deliverance from the curse, -since it is the cross of Christ, the Conqueror and Deliverer. -The very curse itself, therefore, presents the -cross, and proclaims our deliverance.</p> - -<p class='c004'>6. Where is the curse? Ah, where is it not? The -blindest can see it, if he will but acknowledge the -evidence of his own senses. Imperfection is a curse, -yea, that is the curse; and imperfection is on everything -connected with this earth. Man is imperfect, -and even the finest plant that grows from the earth -is not as perfect as it might be. There is nothing -that meets the eye that does not show the possibility -of improvement, even if our untrained eyes can not -see the absolute necessity of it. When God made -the earth, everything was “very good,” or, as the -Hebrew idiom has it, “good exceedingly.” God -Himself could see no chance, no possibility, for improvement. -But now it is different. The gardener -spends his thought and labor trying to improve the -fruits and flowers under his care. And since the best -that the earth produces reveals the curse, what need -be said of the gnarled, stunted growths, the withered -and blasted buds and leaves and fruits, and the -noxious, poisonous weeds? Everywhere “hath the -curse devoured the earth.” Isa. 24:6.</p> - -<p class='c004'>7. What, then, is the conclusion of the whole matter? -Is it discouragement? Nay; “for God hath not -appointed us to wrath, but to obtain salvation by our -Lord Jesus Christ.” 1 Thess. 5:9. Although the -curse is visible everywhere,—</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Change and decay in all around I see,”—</div> - </div> - </div> -</div> - -<p class='c009'><span class='pageno' id='Page_122'>122</span>yet things live, and men live. But the curse is death, -and no man and no thing in creation can bear death -and still live. Death kills. But Christ is He that -liveth, and was dead, and is alive forevermore. -Rev. 1:18. He alone can bear the curse—death—and -still live. Therefore, the fact that there is life -on the earth and in man, in spite of the curse, is -proof that the cross of Christ is everywhere. Every -blade of grass, every leaf of the forest, every shrub -and tree, every flower and fruit, even the bread that -we eat, is stamped with the cross of Christ. In our -own bodies is Christ crucified. Everywhere is that -cross; and as the preaching of the cross is the power -of God, which is the Gospel, so it is that the everlasting -power of God is revealed in all things that He -has made. That is “the power that worketh in us.” -Eph. 3:20. Rom. 1:16-20, compared with 1 Cor. -1:17, 18, amounts to a plain declaration that the cross -of Christ is seen in all the things that God has made—even -in our own bodies.</p> - -<div class='sidenote'>Courage from Despair.</div> - -<p class='c004'>“Innumerable evils have compassed -me about; mine iniquities -have taken hold upon me, so that I -am not able to look up; they are -more than the hairs of mine head; therefore my heart -faileth me.” Ps. 40:12. But not only may we with -confidence cry unto God out of the depths, but God -in His infinite mercy has so ordered it that the very -depths themselves are a source of confidence. The -fact that we are in the depths of sin, and yet live, is -proof that God Himself, in the person of Christ on the -cross, is present with us to deliver us. So everything, -<span class='pageno' id='Page_123'>123</span>even the curse, for everything is under the -curse, preaches the Gospel. Our own weakness and -sinfulness, instead of being a cause of discouragement, -are, if we believe the Lord, a pledge of redemption. -Out of weakness we are made strong. -“In all these things we are more than conquerors -through Him that loved us.” Rom. 8:37. Truly, -God has not left Himself without witness among -men. “He that believeth on the Son of God hath -the witness in himself.” 1 John 5:10.</p> - -<div class='sidenote'>The Blessing from the Curse.</div> - -<p class='c004'>Christ bore the curse, in order -that the blessing might come to us. -He bears the curse now, being crucified -before us, and in us, and we -with Him, that we may continually experience the -blessing. Death to Him is life to us. If we willingly -bear about in our bodies the dying of the Lord -Jesus, the life also of Jesus will be manifested in our -mortal flesh. 2 Cor. 4:10, 11. He was made to be -sin for us, that we might be made the righteousness -of God in Him. 2 Cor. 5:21. What is the blessing -that we receive through the curse that He bears? -It is the blessing of salvation from sin; for as the -curse is the transgression of the law (Gal. 3:10), the -blessing consists in turning away every one of us -from our iniquities (Acts 3:26). Christ suffered the -curse, even sin and death, “that the blessing of Abraham -might come on the Gentiles through Jesus -Christ.” And what is the blessing of Abraham? -The writer of this Epistle, having stated that Abraham -was made righteous by faith, adds: “Even as -David also describeth the blessedness of the man, -<span class='pageno' id='Page_124'>124</span>unto whom God imputeth righteousness without -works, saying, Blessed are they whose iniquities -are forgiven, and whose sins are covered. Blessed -is the man to whom the Lord will not impute -sin.” Rom. 4:6-8. And then he shows that this -blessing comes on the Gentiles as well as on the Jews -who believe, because Abraham received it when he -was uncircumcised, “that he might be the father of -all them that believe.” The blessing is freedom from -sin, even as the curse is the doing of sin; and as the -curse reveals the cross, so we find that the very curse -is by the Lord made to proclaim the blessing. The -fact that we live, although we are sinners, is the assurance -that deliverance from the sin is ours. -“While there’s life there’s hope,” says the adage. -Yes, because the Life is our hope. Thank God for -the blessed hope! The blessing has come upon all -men; for “as by the offense of one judgment came -upon all men to condemnation; even so by the righteousness -of One the free gift came upon all men -unto justification of life.” Rom. 5:18. God, who is -“no respecter of persons,” “hath blessed us with all -spiritual blessings in heavenly places in Christ.” -Eph. 1:3. It is ours to keep. If any one has not -this blessing, it is because he has not recognized the -gift, or has deliberately thrown it away.</p> - -<div class='sidenote'>A Finished Work.</div> - -<p class='c004'>“Christ hath redeemed us from the -curse of the law,”—from sin and death. -This He has done by “being made a -curse for us,” and so we are freed from -all necessity of sinning. Sin can have no dominion -<span class='pageno' id='Page_125'>125</span>over us if we accept Christ in truth, and without reserve. -This was just as much a present truth in the -days of Abraham, Moses, David, and Isaiah, as it is -to-day. More than seven hundred years before the -cross was raised on Calvary, Isaiah, who testified of -the things which he understood, because his own sin -had been purged by a live coal from God’s altar, said: -“Surely He hath borne our griefs, and carried our sorrows; ... -He was wounded for our transgressions, -He was bruised for our iniquities; the chastisement -of our peace was upon Him; and with His stripes we -are healed.... The Lord hath laid on Him the iniquity -of us all.” Isa. 53:4-6. “I have blotted out, as -a thick cloud, thy transgressions, and, as a cloud, thy -sins; return unto Me; for I have redeemed thee.” -Isa. 44:22. Long before Isaiah’s time, David wrote: -“He hath not dealt with us after our sins; nor rewarded -us according to our iniquities.” “As far as -the east is from the west, so far hath He removed -our transgressions from us.” Ps. 103:10, 12.</p> - -<p class='c004'>“We which have believed do enter into rest,” because -“the works were finished from the foundation -of the world.” Heb. 4:3. The blessing that we -received is “the blessing of Abraham.” We have no -other foundation than that of the apostles and -prophets. Eph. 2:20. It is a full and complete salvation -that God has provided; it awaits us as we -come into the world; and we do not relieve God of -any burden by rejecting it, nor do we add to His -labor by accepting it.</p> - -<div class='sidenote'>“The Promise of the Spirit.”</div> - -<p class='c004'><span class='pageno' id='Page_126'>126</span>Christ hath redeemed us, “that we -might receive the promise of the -Spirit through faith.” Do not make -the mistake of reading this as though -it were “that we might receive the promise of the -gift of the Spirit.” It does not say that, and it does -not mean that, as a little thought will show. Christ -has redeemed us, and that fact proves the gift of the -Spirit, for it was only “through the eternal Spirit” -that He offered Himself without spot to God. Heb. -9:14. But for the Spirit, we should not know that -we were sinners; much less should we know redemption. -The Spirit convinces of sin and of righteousness. -John 16:8. “It is the Spirit that beareth -witness, because the Spirit is truth.” 1 John 5:6. -“He that believeth hath the witness in himself.” -Christ is crucified in every man; that, as we have -already seen, is shown in the fact that we are all -under the curse, and Christ alone, on the cross, bears -the curse. But it is through the Spirit that Christ -dwells on earth among men. Faith enables us to -receive the testimony of this witness, and rejoice in -that which the possession of the Spirit assures.</p> - -<p class='c004'>Note further: The blessing of Abraham comes on -us, in order that we may receive the promise of the -Spirit. But it is only through the Spirit that the -blessing comes; therefore, the blessing can not bring -to us the promise that we shall receive the Spirit. -We already have the Spirit with the blessing. But, -having the blessing of the Spirit, namely, righteousness, -we are sure of receiving that which the Spirit -promises to the righteous, namely, an everlasting -<span class='pageno' id='Page_127'>127</span>inheritance. In blessing Abraham God promised -him an inheritance. The expression, “the promise -of the Spirit,” is used, as is plainly to be seen, in the -same sense as “the promise of God,” “the gift of -God;” that is, the promise or the gift which God -bestows. The Spirit is the pledge of all good.</p> - -<div class='sidenote'>The Spirit the Pledge of Inheritance.</div> - -<p class='c004'>All God’s gifts are in themselves -promises of more. There is always -much more to follow. God’s purpose -in the Gospel is to gather together in -one all things in Jesus Christ, “in -whom also we have obtained an inheritance, being -predestinated according to the purpose of Him who -worketh all things after the counsel of His own will; -that we should be to the praise of His glory, who -first trusted in Christ. In whom ye also trusted, -after that ye heard the Word of truth, the Gospel of -your salvation; in whom also after that [or when] -ye believed, ye were sealed with that Holy Spirit of -promise, which is the earnest of our inheritance until -the redemption of the purchased possession, unto the -praise of His glory.” Eph. 1:10-14.</p> - -<p class='c004'>Of this inheritance we must speak further later on. -Suffice it now to say that it is the inheritance promised -to Abraham, whose children we become by faith. -The inheritance belongs to all who are children of -God through faith in Christ Jesus; and the Spirit that -marks our sonship is the promise, the pledge, the -first-fruits of that inheritance. Those who accept -Christ’s glorious deliverance from the curse of the -law,—redemption not from obedience to the law, for -obedience is not a curse, but from disobedience to the -<span class='pageno' id='Page_128'>128</span>law,—have in the Spirit a taste of the power and the -blessing of the world to come.</p> - -<div class='sidenote'>The Promise Was Made to Abraham.</div> - -<p class='c004'>It will be seen that Abraham is the -one about whom this chapter centers. -He is the one to whom the Gospel -of world-wide salvation was preached. -He believed, and received the blessing, -even the blessing of righteousness. All who believe -are blessed with believing Abraham. They -who are of faith, the same are the children of Abraham. -Christ hath redeemed us from the curse, in -order that the blessing of Abraham might come on -us. “To Abraham and his seed were the promises -made.” “If the inheritance be of the law, it is no -more of promise; but God gave it to Abraham by -promise.” Thus it is clear that the promise to us is -the promise that was made to Abraham,—the promise -of an inheritance,—and in which we share as his -children. Christ hath redeemed us from the curse, -that we might receive the inheritance of righteousness. -Christ through the eternal Spirit offered Himself -without spot to God, to purge our consciences -from dead works to serve the living God; because -“He is the Mediator of the new covenant, that by -means of death ... they which are called might -receive the promise of eternal inheritance.” Heb. -9:14, 15.</p> - -<div class='sidenote'>“And His Seed.”</div> - -<p class='c004'>“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.” There is -<span class='pageno' id='Page_129'>129</span>here no play upon words; the issue is a vital one. -The controversy is over the way of salvation, -whether it is by Christ alone, or by something else, -or by Christ and something or somebody else. -Many people imagine that it is by them,—that they -must save themselves by making themselves good. -Many others think that Christ is a valuable adjunct, a -good assistant to their efforts; while others still are -willing to give Him the first place, but not the only -place. They regard themselves as good seconds. -It is the Lord and they who do the work. But our -text shuts off all this assumption and self-assertion. -Not seeds, but the seed. Not many, but one. “And -to thy Seed, which is Christ.” Christ is the One.</p> - -<div class='sidenote'>Not Two Lines.</div> - -<p class='c004'>We hear much about the “spiritual seed” -and the “literal seed” of Abraham. If -that contrast meant anything at all, it -would mean a fanciful seed as opposed to -a real seed. The opposite of <i>spiritual</i> is <i>fleshly</i>, and -the fleshly seed, as we shall see later on, is not the real -seed, but only a bond-servant, to be cast out, having -no share whatever in the inheritance. So there is -no fleshly seed of Abraham. The spiritual seed, -however, is a literal, or real, seed, even as Christ is “a -quickening Spirit,” and yet most real. It is possible -for men walking about in the body, in this world, to -be wholly spiritual, and such they must be, or else -they are not children of Abraham. “They that are -in the flesh can not please God.” “Flesh and blood -doth not inherit the kingdom of God.” There is -only one line of descendants from Abraham, only -one set of real children, and they are those who are -<span class='pageno' id='Page_130'>130</span>of faith,—those who, by receiving Christ by faith, -receive power to become sons of God.</p> - -<div class='sidenote'>Many Promises in One.</div> - -<p class='c004'>But while the Seed is singular, the -promises are plural. It is not merely -one specific promise that was made to -Abraham and his Seed, but promises. -God has nothing for any man that was not promised -to Abraham; and all the promises of God are conveyed -in Christ, in whom Abraham believed. “For -how many soever be the promises of God, in Him is -the yea; wherefore also through Him is the Amen, -unto the glory of God through us.” 2 Cor. 1:20.</p> - -<div class='sidenote'>The Promised Inheritance.</div> - -<p class='c004'>That the thing promised, and the -sum of all the promises, is an inheritance, -is clearly seen from Gal. 3:15-18. -The sixteenth verse has just -been noted, and the seventeenth verse tells us that -the law, coming in four hundred and thirty years -after the promise was made and confirmed, can not -make it 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.” Verse 18. What this promised -inheritance is may be seen by comparing the -verse just quoted with Rom. 4:13: “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.” And so, although the -heavens and the earth which are now are “reserved -unto fire against the day of judgment and perdition of -ungodly men,” when “the heavens being on fire shall -be dissolved, and the elements shall melt with fervent -<span class='pageno' id='Page_131'>131</span>heat,” we, “according to His promise, look for new -heavens and a new earth, wherein dwelleth righteousness.” -2 Peter 3:7, 12, 13. This is the heavenly -country for which Abraham, Isaac, and Jacob looked.</p> - -<div class='sidenote'>An Inheritance without Curse.</div> - -<p class='c004'>“Christ hath redeemed us from -the curse; ... that we might -receive the promise of the Spirit -through faith.” This “promise of -the Spirit” we have seen to be the possession of the -whole earth made new—redeemed from the curse; -for “the creation itself also shall be delivered from -the bondage of corruption into the liberty of the -glory of the children of God.” The earth, fresh and -new from the hand of God, perfect in every respect, -was given to man for a possession. Gen. 1:27, 28, -31. Man sinned, and brought the curse upon himself. -Christ has taken the whole curse, both of man -and of all creation, upon Himself. He redeems the -earth from the curse, that it may be the everlasting -possession that God originally designed it to be, and -He also redeems man from the curse, that he may be -fitted for the possession of such an inheritance. This -is the sum of the Gospel. “The gift of God is eternal -life through Jesus Christ our Lord.” Rom. 6:23. -This gift of eternal life is included in the promise of -the inheritance, for God promised the land to Abraham -and to his seed for “an everlasting possession.” -Gen. 17:7, 8. It is an inheritance of righteousness, -because the promise that Abraham should be heir of -the world was through the righteousness of faith. -Righteousness, eternal life, and a place in which to -live eternally,—these are all in the promise, and they -<span class='pageno' id='Page_132'>132</span>are all that could possibly be desired or given. To -redeem man, but to give him no place in which to -live, would be an incomplete work; the two things -are parts of one whole, for the power by which we -are redeemed is the power of creation,—the power by -which the heavens and the earth are made new. -When all is accomplished, “there shall be no more -curse.” Rev. 22:3.</p> - -<div class='sidenote'>The Covenants of Promise.</div> - -<p class='c004'>That the covenant and promise of -God are one and the same thing, is -clearly seen from Gal. 3:17, where it -appears that to disannul the covenant -would be to make void the promise. In Genesis 17 -we read that God made a covenant with Abraham -to give him the land of Canaan—and with it the -whole world—for an everlasting possession; but -Gal. 3:18 says that God gave it to him by promise. -God’s covenants with men can be nothing else than -promises to them: “Who hath first given to Him, -and it shall be recompensed unto him again? For -of Him, and through Him, and to Him, are all -things.” Rom. 11:35, 36. It is so rare for men to -do anything without expecting an equivalent, that -theologians have taken it for granted that it is the -same with God. So they begin their dissertations -on God’s covenant with the statement that a covenant -is “a mutual agreement between two or more -persons, to do or refrain from doing certain things.” -But God does not make bargains with men, because -He knows that they could not fulfil their part. After -the flood God made a covenant with every beast of -<span class='pageno' id='Page_133'>133</span>the earth, and with every fowl; but the beasts and the -birds did not promise anything in return. Gen. -9:9-16. They simply received the favor at the hand -of God. That is all we can do. God promises us -everything that we need, and more than we can ask -or think, as a gift. We give Him ourselves, that is, -nothing, and He gives us Himself, that is, everything. -That which makes all the trouble is that -even when men are willing to recognize the Lord at -all, they want to make bargains with Him. They -want it to be a “mutual” affair—a transaction in -which they will be considered as on a par with God. -But whoever deals with God must deal with Him on -His own terms, that is, on a basis of fact—that we -have nothing and are nothing, and He has everything -and is everything, and gives everything.</p> - -<div class='sidenote'>The Covenant Confirmed.</div> - -<p class='c004'>The covenant, that is, the promise -of God to give men the whole earth -made new, after having made them free -from the curse, was “confirmed before -of God in Christ.” He is the Surety of the new covenant, -even the everlasting covenant. “For how -many soever be the promises of God, in Him is the -yea; wherefore also through Him is the Amen, unto -the glory of God through us.” 2 Cor. 1:20, R. V. In -Him we have obtained the inheritance (Eph. 1:11), -for the Holy Spirit is the first-fruits of the inheritance, -and the possession of the Holy Spirit is Christ Himself -dwelling in the heart by faith. God blessed -Abraham, saying, “In thy Seed shall all the kindreds -of the earth be blessed,” and this is fulfilled in Christ, -<span class='pageno' id='Page_134'>134</span>whom God has sent to bless us in turning us away -from our iniquities. Acts 3:25, 26.</p> - -<div class='sidenote'>Confirmed by an Oath of God.</div> - -<p class='c004'>“When God made promise to Abraham, -because He could swear by no -greater, He sware by Himself; ... -for men verily swear by the greater; and -an oath for confirmation is to them an -end of all strife. Wherein God, willing more abundantly -to show unto the heirs of promise the immutability -of His counsel, confirmed it by an oath; that by -two immutable things, in which it was impossible for -God to lie, we might have a strong consolation, who -have fled for refuge to lay hold upon the hope set before -us; which hope we have as an anchor of the soul, -both sure and steadfast, and which entereth into -that within the veil; whither the forerunner is for us -entered, even Jesus, made an high priest forever -after the order of Melchizedek.” Heb. 6:13-20. -Compare Gen. 22:15-18.</p> - -<p class='c004'>It was the oath of God, therefore, that confirmed -the covenant made to Abraham; that promise and -oath to Abraham are our ground of hope, our strong -consolation; they are “sure and steadfast,” because the -oath sets forth Christ as the pledge, the surety, and -“He ever liveth.” He upholds all things by the -word of His power. Heb. 1:3. “In Him all things -consist.” Col. 1:17, R. V. Therefore, when God -“interposed Himself by an oath,” which is our consolation -and hope in fleeing for refuge from sin, He -pledged His own existence, and with it the entire -universe, for our salvation. Surely a firm foundation -for our hope is laid in His excellent Word.</p> - -<div class='sidenote'>The Law Can Not Make the Covenant Void.</div> - -<p class='c004'><span class='pageno' id='Page_135'>135</span>Do not forget as we proceed that -the covenant and the promise are -the same thing, and that it conveys -land, even the whole earth made -new, to Abraham and his seed; and -remember also that, since only righteousness is to -dwell in the new heavens and the new earth promised -to Abraham and his seed, the promise includes -the making righteous of all who believe. This is -done in Christ, in whom the promise is confirmed. -Now, “though it be but a man’s covenant, yet if -it be confirmed, no man disannulleth, or addeth -thereto.” Gal. 3:15. How much more must this be -the case with God’s covenant! Therefore, since perfect -and everlasting righteousness was assured by -the covenant made with Abraham, which was also -confirmed in Christ, by the oath of God, it is impossible -that the law, which was spoken four hundred -and thirty years later, could introduce any new feature. -The inheritance was given to Abraham by -promise, but if after four hundred and thirty years it -should transpire that now the inheritance must be -gained in some other way, then the promise would -be of no effect, and the covenant would be made -void. But that would involve the overthrow of -God’s government, and the ending of His existence; -for He pledged His own existence to <i>give</i> Abraham -and his seed the inheritance and the righteousness -necessary for it. “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.” Rom. 4:13. The Gospel was as full -<span class='pageno' id='Page_136'>136</span>and complete in the days of Abraham as it has ever -been or ever will be. No addition to it, or change -in its provisions or conditions, could possibly be made -after God’s oath to Abraham. Nothing can be taken -away from it as it thus existed, and not one thing -can ever be required from any man more than what -was required of Abraham.</p> - -<div class='sidenote'>What Is the Use of the Law?</div> - -<p class='c004'>This is the question that the apostle -Paul asks in verse 19, both for the -purpose of anticipating the objections of -the Antinomians, and also that he may -the more emphatically show the place of -the law in the Gospel. The question is a very -natural one. Since the inheritance is wholly by -promise, and a covenant confirmed can not be -changed,—nothing can be taken from it, and nothing -added to it,—why did the law come in four hundred -and thirty years afterward? “Wherefore then -serveth the law?” More literally, Why then the -law? What business has it here? What part does -it act? Of what use is it?</p> - -<div class='sidenote'>The Question Answered.</div> - -<p class='c004'>“It was added because of transgressions.” -Let it be understood that -“the entering of the law” at Sinai was -not the beginning of its existence. -The law of God existed in the days of Abraham, and -was kept by him. Gen. 26:5. God proved the children -of Israel, as to whether they would keep His -law or not, more than a month before the law was -spoken upon Sinai. Ex. 16:1-4, 27, 28.</p> - -<div class='sidenote'>“It Was Added.”</div> - -<p class='c004'><span class='pageno' id='Page_137'>137</span>The word here rendered “added” is the -same as that rendered “spoken” in Heb. -12:19: “They that heard entreated that the -word should not be spoken to them any -more.” It is the same word that occurs in the Septuagint -rendering of Deut. 5:22, where we read that -God spoke the ten commandments with a great -voice; “and He added no more.” So we may read -the answer to the question, “Wherefore then the -law?” thus: “It was spoken because of transgressions.” -It is the reprover of sin.</p> - -<div class='sidenote'>Because of Transgressions.</div> - -<p class='c004'>“Moreover the law entered, that -the offense might abound.” Rom. -5:20. In other words, “that sin by -the commandment might become -exceeding sinful.” Rom. 7:13. It was given under -circumstances of the most awful majesty, as a warning -to the children of Israel that by their unbelief -they were in danger of losing the promised inheritance. -They did not, like Abraham, believe the Lord; -and “whatsoever is not of faith is sin.” But the inheritance -was promised “through the righteousness -of faith,” and, therefore, the unbelieving Jews could -not receive it. So the law was spoken to them, to -convince them that they had not the righteousness -that was necessary for the possession of the inheritance; -for, although righteousness does not come -by the law, it must be witnessed by the law. Rom. -3:21. In short, the law was given to show them that -they had not faith, and so were not true children of -Abraham, and were therefore in a fair way to lose -<span class='pageno' id='Page_138'>138</span>the inheritance. God would have put His law into -their hearts, even as He put it into Abraham’s heart, -if they had believed; but when they disbelieved, yet -still professed to be heirs of the promise, it was necessary -to show them in the most marked manner that -their unbelief was sin. The law was spoken because -of transgression, or, what is the same thing, because -of the unbelief of the people.</p> - -<div class='sidenote'>Self-Confidence Is Sin.</div> - -<p class='c004'>“Behold, his soul which is lifted -up is not upright in him; but the -just shall live by his faith.” Hab. -2:4. The people of Israel were full -of self-confidence and of unbelief in God, as is shown -by their murmuring against God’s leading, and by -their assumption of ability to do anything that God -required, or to fulfil His promises. They had the -same spirit as their descendants, who asked, “What -shall we do, that we might work the works of God?” -John 6:28. They were so ignorant of God’s righteousness -that they thought that they could establish -their own righteousness as an equivalent. Rom. -10:3. Unless they saw their sin, they could not -avail themselves of the promise. Hence, the necessity -of the speaking of the law.</p> - -<div class='sidenote'>The Ministration of Angels.</div> - -<p class='c004'>“Are they not all ministering spirits, -sent forth to do service for the sake of -them that shall inherit salvation?” -Heb. 1:14, R. V. Just what office the -“thousands of angels” who were at Sinai -had to perform, we can not know; but we do know -<span class='pageno' id='Page_139'>139</span>that they have a close and deep interest in everything -that concerns man, although the preaching of the -Gospel is necessarily not committed to them. When -the foundations of the earth were laid, “all the sons -of God shouted for joy;” and a multitude of the -heavenly host sang praises when the birth of the -Saviour of mankind was announced. They are attendants -upon the King of kings, waiting to “do His -pleasure, harkening unto the voice of His word.” -It would not be otherwise than that they should -attend as a royal body-guard when the law was proclaimed, -and, of course, they were not there merely -for pomp and parade. Stephen said to the murderous -Sanhedrim: “Ye stiff-necked 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. -Of him who is now the adversary, the devil, it -was said, “Thou sealest up the sum,” measure, or -pattern. Eze. 28:12. The French of Segond has it, -“Thou puttest the seal to perfection,” and the Danish, -“Thou stampest the seal upon the fit ordinance,” -indicating that before his fall he was what might be -termed the keeper of the seal, and that it was his duty -to affix it to every ordinance passed. Angels “excel -in strength,” and the fact that they were all present -at the giving of the law shows that it was an event of -the greatest magnitude and importance.</p> - -<div class='sidenote'>In the Hand of a Mediator.</div> - -<p class='c004'><span class='pageno' id='Page_140'>140</span>For the present we may pass by -the question of time involved in the -phrase, “till the Seed should come, -to whom the promise was made,” -since our present study is the relation of the law to -the promise. The law was given to the people from -Sinai “in the hand of a Mediator.” Who was this -Mediator?—There can be only one answer: “There is -one God, and one Mediator between God and men, -the Man Christ Jesus.” 1 Tim. 2:5. “Now a mediator -is not a mediator of one, but God is one.” God is -one, the people are the other, and Christ Jesus is the -Mediator. Just as surely as God is one party to the -transaction, Christ must be the Mediator, for there is -no other mediator between God and men. “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.</p> - -<div class='sidenote'>Christ’s Work as Mediator.</div> - -<p class='c004'>Man has wandered from God, and -rebelled against Him. “All we like -sheep have gone astray.” Our iniquities -have separated between us -and Him. Isa. 59:1, 2. “The carnal mind is enmity -against God; for it is not subject to the law of God, -neither indeed can be.” Rom. 8:7. Christ came -that He might destroy the enmity, and reconcile us -to God; for He is our peace. Eph. 2:14-16. Christ -“suffered for sins, the Just for the unjust, that He -might bring us to God.” 1 Peter 3:18. Through -Him we have access to God. Rom. 5:1, 2; Eph. -<span class='pageno' id='Page_141'>141</span>2:18. In Him the carnal mind, the rebellious mind, -is taken away, and the mind of the Spirit given in -its stead, “that the righteousness of the law might be -fulfilled in us, who walk not after the flesh, but after -the Spirit.” Rom. 8:3, 4. Christ’s work is to save -that which was lost, to restore that which was -broken, to reunite that which was separated. His -name is “God with us;” and so with Him dwelling in -us we are made “partakers of the Divine nature.” -2 Peter 1:4.</p> - -<p class='c004'>It should be understood that Christ’s work as -Mediator is not limited either as to time or extent. -To be Mediator means more than to be intercessor. -Christ was Mediator before sin came into the world, -and will be Mediator when no sin is in the universe, -and no need for expiation. “In Him all things -consist.” He is the very impress of the Father’s -being. He is the life. Only in and through Him -does the life of God flow to all creation. He is, -then, the means, medium, mediator, the way, by -which the light of life pervades the universe. He -did not first become Mediator at the fall of man, but -was such from eternity. No one, not simply no -man, but no created being, comes to the Father but -by Christ. No angel can stand in the Divine presence -except in Christ. No new power was developed, -no new machinery, so to speak, was required -to be set in motion by the entering of sin into the -world. The power that had created all things -only continued in God’s infinite mercy, to work -for the restoration of that which was lost. In Christ -were all things created, and, therefore, in Him we -<span class='pageno' id='Page_142'>142</span>have redemption through His blood. Col. 1:14-17. -The power that pervades and upholds the universe is -the power that saves us. “Now unto Him that is -able to do exceeding abundantly above all that we -ask or think, according to the power that worketh in -us, unto Him be glory in the church by Christ Jesus -throughout all ages, world without end. Amen.”</p> - -<div class='sidenote'>The Law Not against the Promise.</div> - -<p class='c004'>“Is the law then against the promises -of God?”—Not by any means. Far -from it. If it were, it would not be in -the hands of a Mediator, Christ; for all -the promises of God are in Him. 2 -Cor. 1:20. So we find the law and the promise combined -in Christ. We may know that the law was not -and is not against the promises of God, from the fact -that God gave both the promise and the law. We -know, also, that the giving of the law introduced no -new element into the covenant, since, having been -confirmed, nothing could be added to or taken from -it. But the law is not useless, else God would not -have given it. It is not a matter of indifference -whether we keep it or not, for God commands it. -But, all the same, it is not against the promise, and -brings no new element in. Why?—Simply because -the law is in the promise. The promise of the Spirit -includes this: “I will put My laws into their mind, -and write them in their hearts.” Heb. 8:10. And -this is what God indicated had been done for Abraham -when “He gave him the covenant of circumcision.” -Read Rom. 4:11; 2:25-29; Phil. 3:3.</p> - -<div class='sidenote'>The Law Magnifies the Promise.</div> - -<p class='c004'><span class='pageno' id='Page_143'>143</span>The law, as already seen, is not -against the promise, because it is in the -promise. The promise that Abraham -and his seed should inherit the world, -was “through the righteousness of -faith.” But the law is righteousness, as God says: -“Harken unto Me, ye that know righteousness, the -people in whose heart is My law.” Isa. 51:7. So, -then, the righteousness which the law demands is the -only righteousness that can inherit the promised -land, but it is obtained, not by the works of the law, -but by faith. The righteousness of the law is not attained -by human efforts to do the law, but by faith. -See Rom. 9:30-32. Therefore, the greater the righteousness -which the law demands, the greater is seen -to be the promise of God; for He has promised to -give it to all who believe. Yea, He has sworn it. -When, therefore, the law was spoken from Sinai, -“out of the midst of the fire, of the cloud, and of the -thick darkness, with a great voice,” accompanied by -the sounding of the trump of God, and with the -whole earth quaking at the presence of the Lord and -all His holy angels, thus indicating the inconceivable -greatness and majesty of the law of God, it was, to -every one who remembered the oath of God, but a -revelation of the wondrous greatness of God’s promise; -for all the righteousness which the law demands, -He has sworn to give to every one who trusts Him. -The “loud voice” with which the law was spoken, -was the loud voice that from the mountain-tops proclaims -the glad tidings of the saving mercy of God. -See Isa. 40:9. God’s precepts are promises; they -<span class='pageno' id='Page_144'>144</span>must necessarily be such, because He knows that -men have no power. All that God requires is what -He gives. When He says, “Thou shalt not,” we -may take it as His assurance that if we but trust Him -He will preserve us from the sin against which He -warns us. He will keep us from falling.</p> - -<div class='sidenote'>Conviction of Sin and of Righteousness.</div> - -<p class='c004'>Jesus said of the Comforter, -“When He is come, He will reprove -the world of sin, and of righteousness, -and of judgment.” John -16:8. Of Himself He said, “I came -not to call the righteous, but sinners to repentance.” -Mark 2:17. “They that are whole have no need of -the physician, but they that are sick.” A man must -feel his need before he will accept help; he must -know his disease before he can apply the remedy. -Even so the promise of righteousness will be utterly -unheeded by one who does not realize that he is a -sinner. The first part of the comforting work of the -Holy Spirit, therefore, is to convince men of sin. So -“the Scripture hath concluded all under sin, that the -promise by faith of Jesus Christ might be given to -them that believe.” “By the law is the knowledge -of sin.” Rom. 3:20. He who knows that he is a -sinner is in the way to acknowledge it; and “if we -confess our sins, He is faithful and just to forgive us -our sins, and to cleanse us from all unrighteousness.” -1 John 1:9. Thus the law is in the hands of the -Spirit an active agent in inducing men to accept the -fulness of the promise. No one hates the man who -has saved his life by pointing out to him an unknown -peril; on the contrary, such an one is regarded as a -<span class='pageno' id='Page_145'>145</span>friend, and is always remembered with gratitude. -Even so will the law be regarded by the one who has -been prompted by its warning voice to flee from the -wrath to come. He will ever say, with the psalmist, -“I hate vain thoughts, but Thy law do I love.”</p> - -<div class='sidenote'>Righteousness and Life.</div> - -<p class='c004'>“If there had been a law given -which could make alive, verily righteousness -would have been of the -law.” This shows us that righteousness -is life. It is no mere formula, no dead theory -or dogma, but is living action. Christ is the life, -and He is, therefore, our righteousness. “The Spirit -is life because of righteousness.” The law written -on two tables of stone, could not give life, any more -than could the stones on which it was written. All -its precepts are perfect, but the flinty characters can -not transform themselves into action. He who receives -only the law in letter, has a “ministration of -condemnation,” and death. But “the Word was -made flesh.” In Christ, the Living Stone, the law is -life and peace. Receiving Him through the “ministration -of the Spirit,” we have the life of righteousness, -which the law approves.</p> - -<p class='c004'>This twenty-first verse shows that the giving of the -law was to emphasize the importance of the promise. -All the circumstances attending the giving of -the law,—the trumpet tone, the awful voice, the -quaking earth, the “fire, and blackness, and tempest,” -the thunders and lightnings, the bounds about the -mount, beyond which it was death to pass,—all these -told that “the law worketh wrath” to “the children -of disobedience.” But the very fact that the wrath -<span class='pageno' id='Page_146'>146</span>which the law works comes only on the children of -disobedience, proves that the law is good, and that -“the man that doeth them shall live in them.” Did -God wish to discourage the people?—Not by any -means. The law must be kept, and the terrors of -Sinai were designed to drive them back to the oath -of God, which four hundred and thirty years before -had been given to stand to all people in all ages as -the assurance of righteousness through the crucified -and ever-living Saviour.</p> - -<div class='sidenote'>All Shut Up in Prison.</div> - -<p class='c004'>Note the similarity between verses -8 and 22. “The Scripture hath concluded -[that is, shut up] all under -sin, that the promise by faith of Jesus -Christ might be given to them that believe.” “The -Scripture, foreseeing that God would justify the -heathen through faith, preached before the Gospel -unto Abraham, saying, In thee shall all nations be -blessed.” We see that the Gospel is preached by the -same thing—the Scripture—that shuts men up under -sin. The word “conclude” means literally “shut -up,” just as is given in verse 23. Of course, -a person who is shut up by the law is in prison. -In human governments a criminal is shut up as -soon as the law can get hold of him; God’s law is -everywhere present, and always active, and, therefore, -the instant a man sins he is shut up. This is -the condition of all the world, “for all have sinned,” -and “there is none righteous, no, not one.”</p> - -<p class='c004'>Those disobedient ones to whom Christ preached -in the days of Noah were “in prison.” 1 Peter 3:19, -20. But they, like all other sinners, were “prisoners -<span class='pageno' id='Page_147'>147</span>of hope.” Zech. 9:12. God “hath looked down from -the height of His sanctuary; from heaven did the -Lord behold the earth; to hear the groaning of the -prisoner; to loose those that are appointed to death.” -Ps. 102:19, 20. Christ is given “for a covenant of -the people, for a light of the Gentiles; to open the -blind eyes, to bring out the prisoners from the prison, -and them that sit in darkness out of the prison -house.” Isa. 42:6, 7.</p> - -<p class='c004'>Let me speak from personal experience to the sinner -who does not yet know the joy and freedom of -the Lord. Some day, if not already, you will be -sharply convicted of sin by the Spirit of God. You -may have been full of doubts and quibbles, of ready -answers and self-defense, but then you will have -nothing to say. You will then have no doubt about -the reality of God and the Holy Spirit, and will need -no argument to assure you of it; for you will know -the voice of God speaking to your soul, and will feel, -as did ancient Israel, “Let not God speak with us, -lest we die.” Then you will know what it is to be -shut up in prison,—in a prison whose walls seem to -close on you, not only barring all escape, but seeming -to suffocate you. The tales of people condemned -to be buried alive with a heavy stone upon them, will -seem very vivid and real to you, as you feel the -tables of the law crushing out your life, and a hand -of marble seems to be breaking your very heart. -Then it will give you joy to remember that you are -shut up for the sole purpose that “the promise by -faith of Jesus Christ” might be accepted by you. As -soon as you lay hold of that promise,—the key that -<span class='pageno' id='Page_148'>148</span>will unlock any door in Doubting Castle,—the prison -doors will fly open, and you can say, “Our soul is -escaped as a bird out of the snare of the fowlers; the -snare is broken, and we are escaped.” Ps. 124:7.</p> - -<div class='sidenote'>Under the Law, Under Sin.</div> - -<p class='c004'>We have just read that the Scripture -hath shut up all under sin, that -the promise by faith of Jesus Christ -might be given to them that believe. -Before faith came, we were kept in ward under the -law, shut up unto the faith which should afterwards -be revealed. We know that whatsoever is not of -faith is sin (Rom. 14:23); therefore, to be under the -law is identical with being under sin. We are under -the law solely because we are under sin. The grace -of God brings salvation from sin, so that when we -accept God’s grace we are no longer under the law, -because we are freed from sin. Those who are under -the law, therefore, are the transgressors of the law. -The righteous are not under it, but are walking in it.</p> - -<div class='sidenote'>The Law a Jailer, a Taskmaster.</div> - -<p class='c004'>“So that the law hath been our -tutor unto Christ, that we might be -justified by faith.” The words “to -bring us” are marked both in the -old version and the new as having -been added to the text, so we have dropped them -out. It really makes no material difference with -the sense whether they are retained or omitted. It -will be noticed also that the new version has “tutor” -in the place of “schoolmaster.” This is better, but the -sense is still better conveyed by the word that is used -in the German and Scandinavian translations, which -signifies “master of a house of correction.” The -<span class='pageno' id='Page_149'>149</span>single word in our language corresponding to it -would be jailer. The Greek word is the word which -we have in English as “pedagogue.” The <i>paidagogos</i> -was the slave who accompanied the boys to school to -see that they did not play truant. If they attempted -to run away, he would bring them back, and had -authority even to beat them to keep them in the way. -The word has come to be used as meaning “schoolmaster,” -although the Greek word has not at all the -idea of a schoolmaster. “Taskmaster” would be better. -The idea here is rather that of a guard who -accompanies a prisoner who is allowed to walk about -outside the prison walls. The prisoner, although -nominally at large, is really deprived of his liberty -just the same as though he were actually in a cell. -The fact is that all who do not believe are “under sin,” -“shut up” “under the law,” and that, therefore, the -law acts as their jailer. It is that that shuts them -in, and will not let them off; the guilty can not escape -in their guilt. God is merciful and gracious, but He -will not clear the guilty. Ex. 34:6, 7. That is, He -will not lie, by calling evil good; but He provides a -way by which the guilty may lose their guilt. Then -the law will no longer be against them, will no -longer shut them up, and they can walk at liberty.</p> - -<div class='sidenote'>Only One Door.</div> - -<p class='c004'>Christ says, “I am the door.” John -10:7, 9. He is also the sheepfold and the -Shepherd. Men fancy that when they are -outside the fold they are free, and that to -come into the fold would mean a curtailing of their -liberty; but it is exactly the reverse. The fold of -Christ is “a large place,” while unbelief is a narrow -<span class='pageno' id='Page_150'>150</span>prison. The sinner can have but a narrow range of -thought; the true “free thinker” is the one who comprehends -with all saints what is the length, and -breadth, and depth, and height of the love of Christ, -which passeth knowledge. Outside of Christ is -bondage; in Him alone is there freedom. Outside -of Christ, the man is in prison, “holden with the -cords of his sins.” Prov. 5:22. “The strength of -sin is the law.” It is the law that declares him to -be a sinner, and makes him conscious of his condition. -“By the law is the knowledge of sin;” and -“sin is not imputed when there is no law.” Rom. -3:20; 5:13. The law really forms the sinner’s prison -walls. They close in on him, making him feel uncomfortable, -oppressing him with a sense of sin, as -though they would press his life out. In vain he -makes frantic efforts to escape. Those commandments -stand as firm as the everlasting hills. Whichever -way he turns he finds a commandment which -says to him, “You can find no freedom by me, for -you have sinned.” If he seeks to make friends with -the law, and promises to keep it, he is no better off, -for his sin still remains. It goads him and drives -him to the only way of escape—“the promise by faith -of Jesus Christ.” In Christ he is made “free indeed,” -for in Christ he is made the righteousness of God. -In Christ is “the perfect law of liberty.”</p> - -<div class='sidenote'>The Law Preaches the Gospel.</div> - -<p class='c004'>“But,” says one, “the law says nothing -of Christ.” No; but all creation does -speak of Christ, proclaiming the power -of His salvation. We have seen that -the cross of Christ, “Christ and Him -<span class='pageno' id='Page_151'>151</span>crucified,” is to be seen in every leaf of the forest, -and, indeed, in everything that exists. Not only so, -but every fiber of man’s being cries out for Christ. -Men do not realize it, but Christ is “the Desire of all -nations.” It is He alone that “satisfies the desire of -every living thing.” Only in Him can relief be -found for the world’s unrest and longing. Now -since Christ, in whom is peace, “for He is our peace,” -is seeking the weary and heavy-laden, and calling -them to Himself, and every man has longings that -nothing else in the world can satisfy, it is evident -that if the man is awakened by the law to keener consciousness -of his condition, and the law continues -goading him, giving him no rest, and shutting up -every other way of escape, the man must at last find -the Door of Safety, for it always stands open. He is -the City of Refuge, to which every one pursued by the -avenger of blood may flee, sure of finding a welcome. -In Christ alone will the sinner find release from the -lash of the law, for in Christ the righteousness of the -law is fulfilled, and by Him it is fulfilled in us. Rom. -8:4. The law is so far from requiring men to keep -it in order to be saved, as some suppose, that it -will not allow anybody to be saved unless he has “the -righteousness which is of God by faith,”—the faith -of Jesus Christ.</p> - -<div class='sidenote'>When Faith Is Come.</div> - -<p class='c004'>Strangely enough, many have supposed -that there was a definite time -fixed for faith to come. This passage -has been “interpreted” to mean that -men were under the law until a certain time in the -history of the world, and that at that time faith came, -<span class='pageno' id='Page_152'>152</span>and then they were henceforth free from the law. -The coming of faith they make synonymous with the -manifestation of Christ on earth. We can not say -that anybody ever thought so, for such an “interpretation” -indicates utter absence of thought about -the matter. It would make men to be saved in bulk, -regardless of any concurrence on their part. It -would have it that up to a certain time all were in -bondage under the law, and that from that time -henceforth all were free from sin. A man’s salvation -would, therefore, depend simply on the accident of -birth, If he lived before a certain time, he would be -lost; if after, he would be saved. Such an absurdity -need not take more of our time than the statement of -it. No one can seriously think of the idea that the -apostle is here speaking of a fixed, definite point of -time in the history of the world, dividing between two -so-called “dispensations,” without at once abandoning -it.</p> - -<p class='c004'>When, then, does faith come? “Faith cometh by -hearing, and hearing by the Word of God.” Rom. -10:17. Whenever a man receives the Word of God, -the word of promise, which brings with it the fulness -of the law, and no longer fights against it, but yields -to it, then faith comes to him. Read the eleventh -chapter of Hebrews, and you will see that faith came -from the beginning. Since the days of Abel, men -have found freedom by faith. The only time fixed -is “now,” “to-day.” “Now is the accepted time; -behold, now is the day of salvation.” “To-day if ye -will hear His voice, harden not your hearts.”</p> - -<div class='sidenote'>Putting on Christ by Baptism.</div> - -<p class='c004'><span class='pageno' id='Page_153'>153</span>“As many of you as have been baptized -into Christ have put on Christ.” -“Know ye not, that so many of us as -were baptized into Jesus Christ were -baptized into His death?” Rom. 6:3. -It is by His death that Christ redeems us from the -curse of the law; but we must die with Him. Baptism -is “the likeness of His death.” We rise to walk -“in newness of life,” even Christ’s life. See Gal. -2:20. Having put on Christ, we are one in Him. -We are completely identified with Him. Our identity -is lost in His. It is often said of one who has -been converted, “He is so changed you would not -know him; he is not the same man.” No, he is not. -God has turned him into “another man.” Therefore, -being one with Christ, he has a right to whatever -Christ has, and a right to “the heavenly places” -where Christ sits. From the prison house of sin, he -is exalted to the dwelling-place of God. This, of -course, presupposes that baptism is with him a reality, -not a mere outward form. It is not simply into -the visible water that he is baptized, but “into -Christ,” into His life.</p> - -<div class='sidenote'>Baptism Doth Save Us.</div> - -<p class='c004'>The word “baptism,” which is the -Greek word transferred, not translated, -has but one meaning, namely, -to plunge into, to dip, to immerse. -The Greek blacksmith baptized his iron in the water, -to cool it. The housewife baptized her dishes in -water, in order to clean them; and for the same purpose -all would baptize their hands in water. Yea, -every man would baptize himself frequently, going -<span class='pageno' id='Page_154'>154</span>to the <i>baptisterion</i>, that is, the immersing pool, for -that purpose. We have the same word transferred -as “baptistery.” It was and is a place where people -could plunge in, and be wholly immersed in water.</p> - -<p class='c004'>That is not being “baptized into Christ,” but it -indicates what must be our relation to Him when we -are baptized into Him. We must be swallowed up -and lost to sight in His life. Only Christ will henceforth -be seen, so that “it is no more I, but Christ,” -for “we are buried with Him by baptism into death.” -Rom. 6:4. Baptism doth save us “by the resurrection -of Jesus Christ” from the dead (1 Peter 3:21), -because we are “baptized into His death,” that “like -as Christ was raised up from the dead by the glory of -the Father, even so we also should walk in newness -of life.” Being reconciled to God by the death of -Christ, we are “saved by His life.” Rom. 5:10. So -baptism into Christ, not the mere form, but the fact, -does save us.</p> - -<p class='c004'>This baptism is “the answer of a good conscience -toward God.” If there be not a good conscience -toward God, there is no Christian baptism. Therefore, -the person to be baptized must be old enough to -have a conscience in the matter. He must have a -consciousness of sin, and also of forgiveness by -Christ. He must know the life that is manifested, -and must willingly give up his old life of sin for the -new life of righteousness.</p> - -<p class='c004'>Baptism is “not the putting away of the filth of the -flesh” (1 Peter 3:21), not the outward cleansing of -the body, but the purging of the soul and conscience. -There is a fountain opened for sin and for uncleanness -<span class='pageno' id='Page_155'>155</span>(Zech. 13:1), and this fountain is the blood, the -life of Christ. That life flows in a stream from the -throne of God, in the midst of which is the slain -Lamb (Rev. 5:6), even as it flowed from the side of -Christ on the cross. When, “through the eternal -Spirit,” He had offered Himself to God, there flowed -from His side blood and water (John 19:34), “for -there are three who bear witness, the Spirit, and the -water, and the blood; and the three agree in one” -(1 John 5:8, R. V.). All these are also one with the -Word, which is Spirit and life. John 6:63. Christ -“loved the church, and gave Himself for it; that He -might sanctify and cleanse it with the washing of -water by the Word.” Eph. 5:25, 26. Literally, “a -water bath in the Word.” In being buried in the -water, in the name of the Father, Son, and Holy -Spirit, the conscientious believer signifies his acceptance -of the water of life, the blood of Christ, which -cleanses from all sin, and that he gives himself to -live henceforth by every word that proceeds out of -the mouth of God. From that time he disappears -from sight, and only the life of Christ is manifested -in his mortal flesh.</p> - -<div class='sidenote'>One in Christ, the Seed.</div> - -<p class='c004'>“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.” “There is no difference.” -This is the key-note of the Gospel. All are -alike sinners, and all are saved in the same way. -They who would make a distinction on the ground -of nationality, claiming that there is something different -for the Jew than for the Gentile, might just as -<span class='pageno' id='Page_156'>156</span>well make a difference on the ground of sex, claiming -that women can not be saved in the same way and at -the same time as men, or that a servant can not be -saved in the same way as his master. No; there is -but one way, and all human beings, of whatever race -or condition, are equal before God. “Ye are all one -in Christ Jesus,” and Christ is the One. So it is that -“He saith not, And to seeds, as of many; but as of -one, And to thy Seed, which is Christ.” “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.” There is but one seed, but it embraces all -who are Christ’s.</p> - -<div class='sidenote'>Only One Man.</div> - -<p class='c004'>In putting on Christ, we “put on the -new man, which after God is created in -righteousness and true holiness.” Eph. -4:24. He has abolished in His flesh the -enmity,—the carnal mind,—“for to make in Himself -of twain one new man.” Eph. 2:15. He alone is -the real man,—“the Man Christ Jesus.” Outside of -Him there is no real manhood. We come unto “a -perfect man” only when we arrive at “the measure of -the stature of the fulness of Christ.” Eph. 4:13. In -the fulness of time God will gather together in one -all things in Christ. There will be but one Man, -and only one Man’s righteousness, even as the seed -is but one. But “if ye be Christ’s, then are ye Abraham’s -seed, and heirs according to the promise.”</p> - -<div class='sidenote'>“Until the Seed Should Come.”</div> - -<p class='c004'>It needs not many words now to -determine what is meant by the -phrase, “till the seed should come -to whom the promise was made.” -<span class='pageno' id='Page_157'>157</span>We know what the seed is,—all who are Christ’s,—and -we know that it has not yet come in its fulness. -To be sure, Christ was once manifested on earth in -the flesh, but He did not receive the promised inheritance, -any more than Abraham did. Abraham -had not so much as to put his foot on (Acts 7:5), and -Christ had not where to lay His head. Moreover, -Christ can not come into the inheritance until Abraham -does also, for the promise was “to Abraham and -to his seed.” The Lord by the prophet Ezekiel -spoke of the inheritance at the time when David -ceased to have a representative on his throne on -earth, and He foretold the overthrow of Babylon, -Persia, Greece, and Rome, in these words: “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. 21:26, 27.</p> - -<p class='c004'>So Christ sits on His Father’s throne, “from henceforth -expecting till His enemies be made His foot-stool.” -Soon will He come, but not until the last -soul has accepted Him that can by any possibility be -induced to accept salvation. Those who are led by -the Spirit of God, are the sons of God, and joint-heirs -with Christ, so that Christ can not come into the inheritance -before they do. The seed is one, not divided. -When He comes to execute judgment, and to slay -those who said, “We will not have this Man to reign -over us,” He comes “with ten thousands of His holy -ones.” Jude 14.</p> - -<p class='c004'>Then will the seed be complete, and the promise -will be fulfilled. And until that time the law will -<span class='pageno' id='Page_158'>158</span>faithfully perform its task of stirring up and pricking -the consciences of sinners, giving them no rest -until they become identified with Christ, or cast Him -off altogether. Do you accept the terms? Will you -cease your complaints against the law which would -save you from sinking into a fatal sleep? And will -you in Christ accept its righteousness? Then, as -Abraham’s seed, and an heir according to the promise, -you can rejoice in your freedom from the bondage -of sin, singing:—</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“I’m the child of a King,</div> - <div class='line in2'>The child of a King,</div> - <div class='line'>With Jesus my Saviour,</div> - <div class='line in2'>I’m the child of a King.”</div> - </div> - </div> -</div> - -<div class='chapter'> - <span class='pageno' id='Page_159'>159</span> - <h2 id='chap4' class='c005'>CHAPTER IV. <br /> The Adoption of Sons.</h2> -</div> -<h3 class='c008'>A LITTLE RETROSPECT.</h3> -<p class='c006'>It is absolutely impossible to exhaust any portion -of Scripture. The more one studies it, the more one -sees in it, and not only that, but the more one becomes -conscious of the fact that there is much more -in it than appears to view. The Word of God, like -Himself, is absolutely unfathomable. One’s understanding -of any given portion of the Scripture depends -on the thoroughness of his knowledge of that -which precedes it. Let us, therefore, give a little -further attention to that portion of the third chapter -of this Epistle which treats of</p> -<h3 class='c008'>The Seed.</h3> -<p class='c006'>First of all, it must be borne in mind that Christ is -the Seed. That is plainly stated. But Christ did -not live for Himself, and He is not heir simply for -Himself. He has won an inheritance, not for Himself, -but for His brethren. God’s purpose is to -“gather together in one all things in Christ.” He -will finally put an end to divisions of every kind, and -He does it now in those who accept Him. In Christ -there are no distinctions of nationality, and no classes -and ranks. No Christian thinks of any other man as -English, German, French, Russian, Turk, Chinese, -<span class='pageno' id='Page_160'>160</span>or African, but simply as a man, and, therefore, a -possible heir of God through Christ. If that other -man, no matter what his race or nation, be also a -Christian, then the bond becomes mutual, and, therefore, -still stronger. “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.” It is -for this reason that it is impossible for a Christian to -engage in war. He knows no distinction of nationality, -but regards all men as his brothers. But the -chief reason why he can not engage in warfare is that -the life of Christ is his life, for he is one with Christ; -and it would be as impossible for him to fight as it -would be for Christ to seize a sword and wield it in -self-defense; and two Christians can no more fight -against each other than Christ can fight against -Himself.</p> - -<p class='c004'>However, we are not now engaged in discussing -war, but are merely showing the absolute unity of -believers in Christ. They are one. There is, therefore, -but one Seed, and that is Christ; for, however -many millions of true believers there may be, they -are only one in Christ. Each man has his own individuality, -but it is in every case only the manifestation -of some phase of the individuality of Christ. In -a human body there are many members, and all -members have, not the same office, but differ in their -individuality; yet there is absolute unity and harmony -in every healthy body. With those who have -put on the new man, which is renewed in knowledge -after the image of Him that created him, “there is -neither Greek nor Jew, circumcision nor uncircumcision, -<span class='pageno' id='Page_161'>161</span>Barbarian, Scythian, bond nor free; but Christ -is all, and in all.” Col. 3:11.</p> -<h3 class='c008'>The Harvest.</h3> -<p class='c006'>In Christ’s explanation of the parable of the tares -and the wheat, we are told that “the good seed are -the children of the kingdom.” Matt. 13:38. The -man would not allow the tares to be pulled out of the -wheat, because in the early stage it would be difficult -to distinguish in every case between the wheat and -the tares, and some of the wheat would be destroyed. -So he said, “Let both grow together until the harvest; -and in the time of harvest I will say to the -reapers, Gather ye together first the tares, and bind -them in bundles to burn them; but gather the wheat -into my barn.” It is in the harvest that the seed is -gathered. Everybody knows that. But what the -parable especially shows is that it is in the harvest -that the seed is fully manifested; in short, that the -seed comes at harvest time. The harvest only waits -for the seed to be fully manifested and matured. -But “the harvest is the end of the world.” So the -time when “the seed should come to whom the -promise was made,” is the end of the world, when -the time comes for the promise of the new earth to -be fulfilled. Indeed, the seed can not possibly be -said to come before that time, since the end of the -world will come just as soon as the last person who -can be induced to accept Christ has done so; and the -seed is not complete as long as there is one grain -lacking.</p> - -<p class='c004'><span class='pageno' id='Page_162'>162</span>Read now, in the nineteenth verse of the third chapter, -that the law was spoken because of transgression, -“till the seed should come to whom the promise -was made.” What do we learn from that?—Simply -this, that the law as spoken from Sinai, without the -change of a single letter, is an integral part of the -Gospel, and must be presented in the Gospel until -the second coming of Christ, at the end of the world. -“Till heaven and earth pass, one jot or one tittle shall -in nowise pass from the law.” And what of the -time when heaven and earth pass, and the new -heaven and the new earth come?—Then the law will -not be needed written in a book, for men to preach -to sinners, showing them their sins, for it will be in -the heart of every man. Heb. 8:10, 11. Done -away?—Not by any means; but indelibly engraved in -the heart of every individual, written not with ink, -but with the Spirit of the living God.</p> - -<p class='c004'>With the truth concerning the seed before us, and -the parable of the wheat and the tares fresh in our -minds, let us proceed in our study.</p> - -<p class='c004'>“But I say that so long as the heir is a child, he -differeth nothing from a bond-servant, though he is -lord of all; but is under guardians and stewards until -the term appointed of the father. So we also, when -we were children, were held in bondage under the -rudiments of the world; but when the fulness of the -time came, God sent forth His Son, born of a woman, -born under the law, that He might redeem them -which were under the law, that we might receive the -adoption of sons. And because ye are sons, God -sent forth the Spirit of His Son into our hearts, crying, -<span class='pageno' id='Page_163'>163</span>Abba, Father. So that thou art no longer a -bond-servant, but a son; and if a son, then an heir -through God.</p> - -<p class='c004'>“Howbeit at that time, not knowing God, ye were -in bondage to them which by nature are no gods; -but now that ye have come to know God, or rather -to be known of God, how turn ye back again to the -weak and beggarly rudiments, whereunto ye desire to -be in bondage over again? Ye observe days, and -months, and seasons, and years. I am afraid of you, -lest by any means I have bestowed labor upon you -in vain.</p> - -<p class='c004'>“I beseech you, brethren, be as I am, for I am as -ye are. Ye did me no wrong; but ye know that because -of an infirmity of the flesh I preached the Gospel -unto you the first time; and that which was a -temptation to you in my flesh ye despised not, nor -rejected; but ye received me as an angel of God, -even as Christ Jesus. Where then is that gratulation -of yourselves? for I bear you witness, that, if -possible, ye would have plucked out your eyes and -given them to me. So then am I become your -enemy, because I tell you the truth? They zealously -seek you in no good way; nay, they desire to shut -you out, that ye may seek them. But it is good to -be zealously sought in a good matter at all times, and -not only when I am present with you. My little -children, of whom I am again in travail until Christ -be formed in you, yea, I could wish to be present -with you now, and to change my voice; for I am perplexed -about you.</p> - -<p class='c004'>“Tell me, ye that desire to be under the law, do ye -<span class='pageno' id='Page_164'>164</span>not hear the law? For it is written, that Abraham -had two sons, one by the handmaid, and one by the -freewoman. Howbeit the son by the handmaid is -born after the flesh; but the son by the freewoman is -born through promise. Which things contain an -allegory; for these women are two covenants; one -from Mount Sinai, bearing children unto bondage, -which is Hagar. Now this Hagar is Mount Sinai in -Arabia, and answereth to the Jerusalem that now is; -for she is in bondage with her children. But the -Jerusalem that is above is free, which is our mother. -For it is written:—</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Rejoice, thou barren that bearest not;</div> - <div class='line'>Break forth and cry, thou that travailest not;</div> - <div class='line'>For more are the children of the desolate than of her which hath the husband.</div> - </div> - </div> -</div> - -<p class='c009'>“Now we, brethren, as Isaac was, are children of -promise. But as then he that was born after the -flesh persecuted him that was born after the Spirit, -even so it is now. Howbeit what saith the Scripture? -Cast out the handmaid and her son; for the -son of the handmaid shall not inherit with the son of -the freewoman. Wherefore, brethren, we are not -children of a handmaid, but of a freewoman.” Galatians -4, R. V.</p> - -<div class='sidenote'>A Statement of Fact.</div> - -<p class='c004'>It must be apparent to all that the -chapter division makes no difference in -the subject. The third chapter closes -with a statement as to who are heirs, -and the fourth chapter proceeds with a study of the -question of heirship. The first two verses explain -<span class='pageno' id='Page_165'>165</span>themselves. They are a simple statement of fact. -Although a child may be heir to a vast estate, he has -no more to do with it until he is of age, than a servant -has. If he should never come of age, then he would -never actually enter upon his inheritance. He would -have lived all his life as a servant, so far as any share -in the inheritance is concerned. Now for</p> -<h3 class='c008'>The Application.</h3> -<p class='c006'>“So we also, when we were children, were held in -bondage under the rudiments of the world.” If we -look ahead to the fifth verse, we shall see that the -state here known as “children” is that before we receive -“the adoption of sons.” It represents the condition -before we were redeemed from the curse of -the law, that is, before we were converted. It does -not, therefore, mean children of God, as distinguished -from worldlings, but the “children” of whom the -apostle speaks in Eph. 4:14, “tossed to and fro, and -carried about with every wind of doctrine, by the -sleight of men, and cunning craftiness, whereby they -lie in wait to deceive.” In short, it refers to us in our -unconverted state, when we “were by nature the children -of wrath, even as others.”</p> - -<div class='sidenote'>The Rudiments of the World.</div> - -<p class='c004'>“When we were children,” we -were in bondage under the rudiments -of the world. No one who -has the slightest acquaintance with -the Lord needs to be told that the rudiments of the -world have nothing in common with Him, and do -not proceed from Him. “For all that is in the world, -<span class='pageno' id='Page_166'>166</span>the lust of the flesh, and the lust of the eyes, and the -pride of life, is not of the Father, but is of the world. -And the world passeth away, and the lust thereof.” -1 John 2:16, 17. The friendship of the world is enmity -with God. “Whosoever therefore will be a friend -of the world is the enemy of God.” James 4:4. It is -from “this present evil world” that Christ came to -deliver us. We are warned to “take heed lest there -shall be any one that maketh spoil of you through -his philosophy and vain deceit, after the tradition of -men, after the rudiments of the world, and not after -Christ.” Col. 2:8. The bondage to the rudiments -of the world is the condition of walking “according -to the course of this world,” “in the lusts of our -flesh, fulfilling the desires of the flesh and of the -mind;” being “by nature the children of wrath.” -Eph. 2:1-3. It is the same bondage that is described -in Gal. 3:22-24, before faith came, when we were -under the law, “under sin.” It is the condition of -men who are “without Christ, being aliens from the -commonwealth of Israel, and strangers from the covenants -of promise, having no hope, and without God -in the world.” Eph. 2:12.</p> - -<div class='sidenote'>All Men Possible Heirs.</div> - -<p class='c004'>It may be asked, If such is the condition -of those here referred to as -“children,” how can they be spoken of -as heirs? The answer is plain. It is -on the principle that it is not manifest who constitute -the seed, until the harvest. God has not cast off the -human race; therefore, since the first man created -was called “the son of God,” it follows that all men -are heirs in the sense that they are in their minority. -<span class='pageno' id='Page_167'>167</span>As already learned, “before faith came,” although all -were wanderers from God, we were kept under the -law, guarded by a severe master, “shut up,” in order -that we might be led to accept the promise. What a -blessed thing it is that God counts even the ungodly, -those who are in the bondage of sin, as His children,—wandering, -prodigal sons, but still children. -God has made all men “accepted in the Beloved.” -This probationary life is given us for the purpose of -giving us a chance to acknowledge Him as Father, -and to become sons indeed. But, unless we come -back to Him, we shall die as slaves of sin.</p> - -<div class='sidenote'>“The Fulness of the Time.”</div> - -<p class='c004'>Christ came in the fulness of time. -A parallel statement to this is found in -Rom. 5:6: “When we were yet without -strength, in due time Christ died for -the ungodly.” But the death of Christ serves for -those who live now and for those who lived before -He was manifested in the flesh in Judea, just as well -as for the men who lived at that time. His death -made no more change eighteen hundred years ago -than it did four thousand years ago. It had no more -effect on the men of that generation than on -the men of any other generation. It is once for -all, and, therefore, has an equal effect on every age. -“The fulness of time” was the time foretold in -prophecy, when the Messiah should be revealed; but -the redemption was for all men in all ages. He was -foreordained before the foundation of the world, but -was “manifest in these last times.” 1 Peter 1:20. If -it had been God’s plan that He should have been revealed -in this century, or even not until the last year -<span class='pageno' id='Page_168'>168</span>before the close of time, it would have made no -difference with the Gospel. “He ever liveth,” and -He ever has lived, “the same yesterday, and to-day, -and forever.” It is “through the eternal Spirit” that -He offers Himself for us (Heb. 9:14), so that the sacrifice -is equally present and efficacious in every age.</p> - -<div class='sidenote'>“Born of a Woman.”</div> - -<p class='c004'>God sent forth His Son, born of a -woman, and, therefore, a veritable man. -He lived an average lifetime on this -earth in the flesh, and suffered all the ills -and troubles that fall to the lot of “man that is born -of woman.” “The Word was made flesh.” Christ -always designated Himself as “the Son of man,” thus -forever identifying Himself with the whole human -race. The bond of union can never be broken.</p> - -<div class='sidenote'>“Born under the Law.”</div> - -<p class='c004'>Being born of a woman, Christ was -necessarily born under the law, for -such is the condition of all mankind, -and “in all things it behooved Him to -be made like unto His brethren, that He might be a -merciful and faithful High Priest in things pertaining -to God, to make reconciliation for the sins of the -people.” Heb. 2:17. He takes everything on Himself. -“He hath borne our griefs, and carried our sorrows.” -“Himself took our infirmities, and bare our -disease.” Matt. 8:17, R. V. “All we like sheep have -gone astray; we have turned every one to his own -way; and the Lord hath laid on Him the iniquity of -us all.” He redeems us by coming into our place -literally, and taking our load off our shoulders. -“Him who knew no sin He made to be sin on our -<span class='pageno' id='Page_169'>169</span>behalf; that we might become the righteousness of -God in Him.” 2 Cor. 5:21, R. V. In the fullest -sense of the word, and to a degree that is seldom -thought of when the expression is used, He became -man’s substitute. That is, He permeates our being, -identifying Himself so fully with us that everything -that touches or affects us touches and affects Him. -He is not our substitute in the sense that one man is -a substitute for another, in the army, for instance, the -substitute being in one place, while the one for whom -he is substitute is somewhere else, engaged in some -other service. No; Christ’s substitution is far different. -He is our substitute in that He substitutes -Himself for us, and we appear no more. We drop -out entirely, so that it is “not I, but Christ.” Thus -we cast our cares on Him, not by picking them up -and with an effort throwing them on Him, but by -humbling ourselves into the nothingness that we are, -so that we leave the burden resting on Him alone. -Thus we see already how it is that He came</p> -<h3 class='c008'>“To Redeem Them That Were under the Law.”</h3> -<p class='c006'>He does it in the most practical and real way. -Whom does He redeem?—“Them that were under the -law.” We can not refrain from referring for a moment -to the idea that some have that this expression, -“to redeem them that were under the law,” has a -mere local application. They would have it that it -means that Christ freed the Jews from the necessity -of offering sacrifices, or from any further obligation -to keep the commandments. Well, suppose we take -it as referring only to the Jews, and especially to -<span class='pageno' id='Page_170'>170</span>those who lived at the time of His first advent; what -then?—Simply this, that we shut ourselves off from -any place in the plan of redemption. If it was only -the Jews that were under the law, then it was only -the Jews that Christ came to redeem. Ah, we do not -like to be left out, when it comes to the matter of redemption! -Then we must acknowledge that we are, -or were before we believed, “under the law;” for -Christ came to redeem none but those who were under -the law. “Under the law,” as we have already -seen, means condemned by the law as transgressors. -Christ did “not come to call the righteous, but sinners -to repentance.” But the law condemns none -but those who are amenable to it, and who ought to -keep it. Therefore, since Christ redeems us from -the law, from its condemnation, it follows that He -redeems us to a life of obedience to it.</p> - -<div class='sidenote'>“That We Might Receive the Adoption of Sons.”</div> - -<p class='c004'>“Beloved, now are we the sons -of God.” 1 John 3:2. “As many -as received Him, to them gave He -power to become the sons of God, -even to them that believe on His -name.” John 1:12. This is an -altogether different state from that described in the -third verse as “children.” In that state we were “a -rebellious people, lying children, children that will -not hear the law of the Lord.” Isa. 30:9. Believing -on Jesus, and receiving the adoption of sons, we are -described “as obedient children, not fashioning yourselves -according to the former lusts in your ignorance.” -1 Peter 1:14. Christ said, “I delight to do -Thy will, O My God; yea, Thy law is within My -<span class='pageno' id='Page_171'>171</span>heart.” Ps. 40:8. Therefore, since He becomes -our substitute, as described in the last paragraph but -one, literally taking our place, not instead of us, but -coming into us, and living our life in us and for us, it -necessarily follows that the same law must be within -our hearts when we receive the adoption of sons.</p> - -<div class='sidenote'>The Witness of the Spirit.</div> - -<p class='c004'>“It is the Spirit that beareth witness, -because the Spirit is truth.” 1 John -5:6. “Because ye are sons, God hath -sent forth the Spirit of His Son into -your hearts, crying, Abba, Father,” or, Father, -Father. Oh, what joy and peace come with the -entering of the Spirit into the heart as a permanent -resident; not as a guest merely, but as sole proprietor! -Being justified by faith we have peace with -God through our Lord Jesus Christ, so that we “joy -in God,” rejoicing even in tribulations, having hope -that never disappoints, because “the love of God is -shed abroad in our hearts by the Holy Ghost which -is given unto us.” Rom. 5:1-5. Then we can love -even as God does; we have the same love, because we -have the Divine nature. “The Spirit itself beareth -witness with our spirit, that we are the children of -God.” “He that believeth hath the witness in himself.”</p> - -<div class='sidenote'>“No More a Servant, but a Son.”</div> - -<p class='c004'>“Thou art no more a servant, but a -son.” It will be seen that as there are -two kinds of children, so there are two -classes of servants. In the first part of -this chapter we have the word “children” -used to designate those who are not “of full -<span class='pageno' id='Page_172'>172</span>age,” and have not their senses exercised to discern -both good and evil. Heb. 5:14. The promise is to -them, even as it is “to all that are afar off,” but it remains -to be seen if they will, by accepting it, become -partakers of the divine nature, and so sons of God -indeed. While thus the children of wrath, men are -servants of sin, not servants of God. The Son of -God is a servant, but a servant in a far different sense -from the servant here referred to. The character of -the servant depends on the master whom he serves. -In this chapter the word “servant” invariably applies, -not to servants of God, who are really sons, but to -the bond-servants of sin. Between such a servant -and a son there is a vast difference. The slave can -not possess anything; he has no control over himself, -and this is his distinguishing characteristic. -The free-born son, on the contrary, has dominion -over every created thing, as in the beginning, because -he has the victory over himself; for “he that is -slow to anger is better than the mighty; and he -that ruleth his spirit than he that taketh a city.”</p> - -<div class='sidenote'>“If a Son, Then an Heir.”</div> - -<p class='c004'>When the prodigal son was wandering -from the father’s house, he -differed nothing from a servant, because -he was a servant, doing the -most menial drudgery. In that condition he came -back to the old homestead, feeling that he deserved -no better place than that of a servant. But the father -saw him while he was yet a long way off, and ran -and met him, and received him as a son, and, therefore, -as an heir, although he had forfeited all right -<span class='pageno' id='Page_173'>173</span>to heirship. So we have forfeited our right to be -called sons, and have squandered away the inheritance; -yet God receives us in Christ as sons indeed, -and gives us the same rights and privileges that -Christ has. Although Christ is now in heaven at -the right hand of God, “far above all principality, -and power, and might, and dominion, and every -name that is named, not only in this world, but also -in that which is to come” (Eph. 1:20, 21), He has -nothing that He does not share with us; for “God, -who is rich in mercy, for His great love wherewith -He loved us, even when we were dead in sins, hath -quickened [made alive] us together with Christ, and -hath raised us up together, and made us sit together -in heavenly places in Christ” (Eph. 2:4-6). Christ is -one with us in our present suffering, that we may be -one with Him in His present glory. He “hath exalted -them of low degree.” Even now “He raiseth -up the poor out of the dust, and lifteth up the beggar -from the dunghill, to set them among princes, and -to make them inherit the throne of glory.” 1 Sam. -2:8. No king on earth has so great possessions, nor -so much actual power, as the poorest peasant who -knows the Lord as his Father.</p> - -<div class='sidenote'>Heathen Bondage.</div> - -<p class='c004'>The apostle Paul, writing to the Corinthians, -said, “Ye know that ye were -Gentiles, carried away unto these dumb -idols, even as ye were led.” 1 Cor. 12:2. -Even so it was with the Galatians. To them he -wrote, “Not knowing God, ye were in bondage to -them which by nature are no gods.” If this fact is -<span class='pageno' id='Page_174'>174</span>borne in mind, it will save the reader from falling into -some very common errors in opinion concerning this -Epistle. The Galatians had been heathen, worshiping -idols, and in bondage to the most degrading -superstitions. Bear in mind that this bondage is the -same as that which is spoken of in the preceding -chapter,—they were “shut up” under the law. It -was the very same bondage in which all unconverted -persons are, for in the second and third chapters of -Romans we are told that “there is no difference; for -all have sinned.” The Jews themselves, who did not -know the Lord by personal experience, were in the -same bondage,—the bondage of sin. “Every one -that committeth sin is the bond-servant of sin.” -John 8:34, R. V. And “he that committeth sin -is of the devil.” 1 John 3:8. “The things which -the Gentiles sacrifice, they sacrifice to devils, and -not to God.” 1 Cor. 10:20. If a man is not a -Christian, he is a heathen; there is no middle -ground. If the Christian apostatizes, he immediately -becomes a heathen. We ourselves once -walked “according to the course of this world, according -to the prince of the power of the air, the -spirit that now worketh in the children of disobedience” -(Eph. 2:2), and we “were aforetime foolish, -disobedient, deceived, serving divers lusts and pleasures, -living in malice and envy, hateful, hating one -another” (Titus 3:3, R. V.). So we also were “in -bondage to them which by nature are no gods.” -The meaner the master, the worse the bondage. -What language can depict the horror of being in -bondage to corruption itself?</p> - -<div class='sidenote'>In Love with Bondage.</div> - -<p class='c004'><span class='pageno' id='Page_175'>175</span>“Now that ye have come to know -God, or rather to be known of God, -how turn ye back again to the weak -and beggarly rudiments, whereunto ye -desire to be in bondage over again?” Is it not strange -that men should be in love with chains? Christ has -proclaimed “liberty to the captives, and the opening -of the prison to them that are bound” (Isa. 61:1), -saying to the prisoners, “Go forth,” and to them that -are in darkness, “Show yourselves” (Isa. 49:9); yet -men who have heard these words, and have come -forth, and have seen the light of “the Sun of Righteousness,” -and have tasted the sweets of liberty, -actually turn round and go back into their prison, -submit to be bound with their old chains, even fondling -them, and labor away at the hard treadmill of -sin. Who has not had something of that experience? -It is no fancy picture. It is a fact that men can come -to love the most revolting things, even death itself; -for Wisdom says, “All they that hate Me love death.” -Prov. 8:36. In the Epistle to the Galatians we have -a vivid picture of human experience.</p> - -<div class='sidenote'>Observing Heathen Customs.</div> - -<p class='c004'>“Ye observe days, and months, and -times, and years.” This was an evidence -of their bondage. “Ah,” says some one, -“they had gone back to the old Jewish -Sabbath; that was the bondage against -which Paul would warn us!” How strange it is that -men have such an insane hatred of the Sabbath, which -the Lord Himself gave to the Jews, in common with -all other people on the earth, that they will seize upon -every word that they think they can turn against it, -<span class='pageno' id='Page_176'>176</span>although in order to do so they must shut their eyes -to all the words that are around it! Anybody who -reads the Epistle to the Galatians, and thinks as he -reads, must know that the Galatians were not Jews. -They had been converted from heathenism. Therefore, -previous to their conversion they had never had -anything to do with any religious custom that was -practised by the Jews. They had nothing whatever -in common with the Jews. Consequently, when they -turned again to the “weak and beggarly elements” to -which they were willing again to be in bondage, it is -evident that they were not going back to any Jewish -practise. They were going back to their old heathen -customs. “But were not the men who were perverting -them Jews?”—Yes, they were. But remember -this one thing, when you seek to turn a man away -from Christ to some substitute for Christ, you can -not tell where he will end. You can not make him -stop just where you want him to. If a converted -drunkard loses faith in Christ, he will take up his -drinking habits as surely as he lives, even though -the Lord may have taken the appetite away from -him. So when these “false brethren”—Jewish opposers -of “the truth of the Gospel” as it is in Christ—succeeded -in seducing the Galatians from Christ, -they could not get them to stop with Jewish ceremonies. -No; they inevitably drifted back to their -old heathen superstitions.</p> - -<div class='sidenote'>Forbidden Practises.</div> - -<p class='c004'>Read the tenth verse again, and then -read Deut. 18:10: “There shall not be -found among you any one that maketh -his son or his daughter to pass through -<span class='pageno' id='Page_177'>177</span>the fire, or that useth divination, or an observer of -times, or an enchanter, or a witch.” Now read what -the Lord says to the heathen who would shield themselves -from just judgment that is about to come -upon them: “Thou art wearied in the multitude of thy -counsels. Let now the astrologers, the star-gazers, -the monthly prognosticators, stand up, and save thee -from these things that shall come upon thee.” Isa. -47:13. Here we see that the very things to which -the Galatians were returning, were forbidden by the -Lord when He brought Israel out of Egypt. Now -we might as well say that when God forbade these -things He was warning the Israelites against keeping -the Sabbath, as to say that Paul was upbraiding the -Galatians for keeping it, or that he had any reference -to it whatever. God forbade these things at the very -time when He gave the commandment concerning -Sabbath-keeping. So far back into their old ways -had the Galatians gone that Paul was afraid lest all -his labor on them had been in vain. They were forsaking -God and returning to “the weak and beggarly -elements of the world,” which no reverent person -can think of as ever having had any connection with -God. They were changing their glory for “that -which doth not profit” (Jer. 2:11); for “the customs -of the heathen are vain.”</p> - -<p class='c004'>There is just as much danger for us in this respect -as there ever was for any people. Whoever trusts in -himself, having any confidence whatever in the flesh, -is worshiping the works of his own hands instead of -God, just as truly as does any one who makes and -bows down to a graven image. It is so easy for a -<span class='pageno' id='Page_178'>178</span>man to trust to his own supposed shrewdness, to his -ability to “take care of himself,” and to forget that -the thoughts even of the wise are vain, and that there -is no power but of God. “Let not the wise man -glory in his wisdom, neither let the mighty man glory -in his might, let not the rich man glory in his riches; -but let him that glorieth glory in this, that he understandeth -and knoweth Me, that I am the Lord which -exercise loving-kindness, judgment, and righteousness, -in the earth; for in these things I delight, saith -the Lord.” Jer. 9:23, 24.</p> - -<div class='sidenote'>The Messenger Not Personally Affronted.</div> - -<p class='c004'>“He whom God hath sent speaketh -the words of God.” John 3:34. -The apostle Paul was sent by God -and the Lord Jesus Christ, and did -not speak his own words. He was a -messenger, bearing a message from God, and not -from any man. The work was not his, nor any other -man’s, but God’s, and he was but the humble instrument, -the earthen vessel, which God had chosen as -the means of carrying His glorious Gospel of grace. -Therefore, Paul did not feel affronted when his message -was unheeded or even rejected. “Ye have not -injured me at all,” he says. He did not regret the -labor that he had bestowed upon the Galatians, on -his own account, as though it were so much of his -time wasted; but he was fearful for them, lest his -labor had been in vain as far as they were concerned. -The man who from the heart can say, -“Not unto us, O Lord, not unto us, but unto -Thy name give glory, for Thy mercy, and for Thy -truth’s sake” (Ps. 115:1), can not feel personally injured -<span class='pageno' id='Page_179'>179</span>if his message is not received. Whoever becomes -irritated or angry when his teaching is slighted -or ignored or scornfully rejected, shows either that -he has forgotten that it was God’s words that he was -speaking, or else that he had mingled with them or -substituted for them words of his own. This is what -has led to all the persecution that has disgraced the -professed Christian church. Men have arisen speaking -perverse things to draw away disciples after themselves, -and when their sayings and customs were not -heeded, they have been offended, and have visited -their vengeance on the so-called heretics. No one in -all the ages has ever suffered persecution for failure -to obey the commandments of God, but only for -neglect of human customs and traditions. It is a -grand thing always to be zealous in a good thing, -but let the zeal be according to sanctified knowledge. -The zealous person should frequently ask himself, -Whose servant am I? If he is God’s servant, then -he will be content with delivering the message that -God has given him, leaving vengeance to God, to -whom it belongs.</p> - -<div class='sidenote'>Power in Weakness.</div> - -<p class='c004'>“Ye know that because of an infirmity -of the flesh I preached the Gospel unto -you the first time.” From the incidental -statements in this Epistle we can easily -gather the history of the experience of the Galatian -brethren, and of Paul’s relation to it. Having been -detained in Galatia by physical weakness, he -preached the Gospel “in demonstration of the Spirit -and of power,” so that the people saw Christ crucified -among them, and, accepting Him, were filled with -<span class='pageno' id='Page_180'>180</span>the power and joy of the Holy Ghost. Their joy -and blessedness in the Lord was testified to publicly, -and they suffered much persecution in consequence; -but this they counted as nothing. Paul, in spite of -his unsightly appearance (compare 1 Cor. 2:1-5; 2 -Cor. 10:10), was received as God’s own messenger, -because of the joyful news that he brought. So -highly did they appreciate the riches of grace which -he had opened up to them, that they would gladly -have given their own eyes to supply his deficiency. -All this is referred to in order that the Galatians may -see from what they have fallen, as they consider their -present barrenness, and that they may know that the -apostle was disinterested in his solicitude for them. -He told them the truth once, and they rejoiced in it; -it is not possible that he is become their enemy because -he continues to tell them the same truth.</p> - -<p class='c004'>But there is still more in these personal references. -We must not imagine that Paul was pleading for -personal sympathy when he referred to his afflictions, -and to the great inconvenience under which he had -labored. Far from it. Not for a moment did he -lose sight of the purpose for which he was writing, -namely, to show that “the flesh profiteth nothing,” -but that everything of good is from the Holy Spirit -of God. The Galatians had “begun in the Spirit.” -Paul was naturally small of stature, and weak in -body, and was suffering special affliction when he -first met them; yet, in spite of his almost absolute -helplessness, he preached the Gospel with such -mighty power that none could fail to see that there -was a real, although unseen, presence with him. The -<span class='pageno' id='Page_181'>181</span>Gospel is not of man, but of God. It was not made -known to them by the flesh, and they were not indebted -to the flesh for any of the blessings that they -had received. What blindness, what infatuation, -then, for them to think to perfect by their own efforts -that which nothing but the power of God could begin! -Have we learned this lesson?</p> - -<div class='sidenote'>Where Is the Blessedness?</div> - -<p class='c004'>Everybody who has ever had any -acquaintance with the Lord, knows -that in accepting Him there is joy. It -is always expected that a new convert -will have a beaming countenance, and a joyful testimony. -So it had been with the Galatians. But now -their expressions of thanksgiving had given place to -bickering and strife. See Gal. 5:15. Is it not -strange that people do not expect that old Christians -will have as much enthusiasm as young converts? -that it is taken for granted that the first joy, -and the warmth of the first love, will gradually -die away? So it is, but so it should not be. That -which God has against His people is this, that they -have left their first love. Rev. 2:4. “The path of -the just is as the shining light, that shineth more and -more unto the perfect day.” Prov. 4:18. Note that -this is the path of the just, and the just are they who -live by faith. When men turn from the faith, or attempt -to substitute works for it, the light goes out. -Jesus said, “These things have I spoken unto you, -that My joy might remain in you, and that your joy -might be full.” John 15:11. He gives the oil of joy—the -Holy Spirit—for mourning, and that is abiding. -The life is manifested that we might have fulness -<span class='pageno' id='Page_182'>182</span>of joy. 1 John 1:1-4. The fountain of life is -never exhausted; the supply is never diminished. If, -therefore, our light grows dim, and our joy gives -place to a dull, monotonous grind, we may know that -we have turned aside out of the way of life.</p> - -<div class='sidenote'>Desiring to Be under the Law.</div> - -<p class='c004'>“Tell me, ye that desire to be under -the law, do ye not hear the law?” After -what we have already had, there will be -no one to come with the objection that -to be under the law can not be a very -deplorable condition, else the Galatians would not -have desired to be under it. “There is a way that -seemeth right unto a man; but the end thereof are -the ways of death.” Prov. 16:25. How many there -are who love ways that everybody except themselves -can see are leading them direct to death; yes, there -are many who, with their eyes wide open to the consequences -of their course, will persist in it, deliberately -choosing “the pleasures of sin for a season,” -rather than righteousness and length of days. To be -“under the law” of God is to be condemned by it as -a sinner chained and doomed to death, yet many -millions besides the Galatians have loved the condition, -and still love it. Ah, if they would only hear -what it says! There is no reason why they should -not hear it, for it speaks in thunder tones. “He that -hath ears to hear, let him hear.”</p> - -<div class='sidenote'>“What Saith the Law?”</div> - -<p class='c004'>It saith, “Cast out the bondwoman -and her son; for the son of the bondwoman -shall not be heir with the son -of the freewoman.” It speaks death -<span class='pageno' id='Page_183'>183</span>to all who take pleasure in the beggarly elements of -the world. “Cursed is every one that continueth not -in all things which are written in, the book of the law -to do them.” To what place shall the wicked bond-servant -be cast out?—“Into outer darkness; there -shall be weeping and gnashing of teeth.” “For, behold, -the day cometh, that shall burn as an oven; -and all the proud, yea, and all that do wickedly, shall -be stubble; and the day that cometh shall burn them -up, saith the Lord of hosts, that it shall leave them -neither root nor branch.” Therefore, “Remember -ye the law of Moses My servant, which I commanded -unto him in Horeb for all Israel, with the statutes and -judgments.” Mal. 4:1, 4. All who are under the -law, whether they be called Jews or Gentiles, Christians -or Mohammedans, are in bondage to Satan,—in -the bondage of transgression and sin,—and are to -be cast out. “Every one that committeth sin is the -bond-servant of sin. And the bond-servant abideth -not in the house forever; the son abideth forever.” -Thank God, then, for “the adoption of sons.”</p> - -<div class='sidenote'>“Two Sons.”</div> - -<p class='c004'>Those false teachers would persuade -the brethren that in turning from -whole-hearted faith in Christ and -trusting to works which they themselves could do, -they would become children of Abraham, and so heirs -of the promises. They forgot that Abraham had two -sons. I myself have talked with a Jew according to -the flesh, who did not know that Abraham had more -than one son; and there are many Christians who -seem to think that to be descended from Abraham, -after the flesh, is all-sufficient to insure one a share -<span class='pageno' id='Page_184'>184</span>in the promised inheritance. “They which are the -children of the flesh, these are not the children of -God; but the children of the promise are counted -for the seed.” Rom. 9:8. Now of the two sons -of Abraham, one was born after the flesh, and -the other was by promise, born of the Spirit. -“By faith even Sarah herself received power to -conceive seed when she was past age, since she -counted Him faithful who had promised.” Heb. -11:11, R. V. Hagar was an Egyptian slave. The -children of a slave woman are always slaves, even -though their father be a freeman; and so Hagar -could bring forth children only to bondage. But -long before Ishmael was born, the Lord had plainly -signified to Abraham, who wished that his servant -Eliezer might be his heir, that it was not a bond-servant, -even though born in his house, that He had -promised him, but a free-born son,—a son born of a -freewoman. God has no slaves in His kingdom.</p> - -<div class='sidenote'>“These Are the Two Covenants.”</div> - -<p class='c004'>What are the two covenants?—The -two women, Hagar and Sarah; for we -read that Hagar is Mount Sinai, “which -gendereth to bondage.” That is, just -as Hagar could not bring forth any -other kind of children than slaves, so the law, even -the law that God spoke from Sinai, can not beget -freemen. It can do nothing but hold them in bondage. -“The law worketh wrath;” “for by the law is -the knowledge of sin.” The same is true of the -covenant from Sinai, for it consisted merely of the -promise of the people to keep that law, and had, -<span class='pageno' id='Page_185'>185</span>therefore, no more power to make them free than -the law itself had,—no more power than they already -had in their bondage. Nay, rather, it “gendered to -bondage,” since their making it was simply a promise -to make themselves righteous by their own works, -and man in himself is “without strength.”</p> - -<p class='c004'>Consider the situation: The people were in the -bondage of sin; they had no power to break their -chains; but the speaking of the law made no change -in their condition; it introduced no new feature. If -a man is in prison for crime, you can not release him -by reading the statutes to him. It was the law that -put him there, and the reading of it to him only -makes his captivity more painful.</p> - -<p class='c004'>“Then did not God Himself lead them into bondage?”—Not -by any means; since He did not induce -them to make that covenant at Sinai. Four hundred -and thirty years before that time He had made a -covenant with Abraham, which was sufficient for all -purposes. That covenant was confirmed in Christ, -and, therefore, was a covenant from above. See -John 8:23. It promised righteousness as a free gift -of God through faith, and it included all nations. -All the miracles that God had wrought in delivering -the children of Israel from Egyptian bondage were -but demonstrations of His power to deliver them and -us from the bondage of sin. Yes, the deliverance -from Egypt was itself a demonstration not only of -God’s power, but also of His desire to lead them from -the bondage of sin, that bondage in which the covenant -from Sinai holds men, because Hagar, who is -the covenant from Sinai, was an Egyptian. So when -<span class='pageno' id='Page_186'>186</span>the people came to Sinai, God simply referred them -to what He had already done, and then said, “Now -therefore, if ye will obey My voice indeed, and keep -My covenant, then ye shall be a peculiar treasure unto -Me above all people; for all the earth is Mine.” Ex. -19:5. To what covenant did He refer?—Evidently to -the one already in existence, His covenant with -Abraham. If they would simply keep God’s covenant, -that is, God’s promise,—keep the faith,—they -would be a peculiar treasure unto God, for God, as -the possessor of all the earth, was able to do with -them all that He had promised. The fact that they -in their self-sufficiency rashly took the whole responsibility -upon themselves, does not prove that God led -them into making that covenant, but the contrary. -He was leading them out of bondage, not into it, and -the apostle plainly tells us that covenant from Sinai -was nothing but bondage.</p> - -<p class='c004'>Further, if the children of Israel who came out -of Egypt had but walked “in the steps of that -faith of our father Abraham, which he had being -yet uncircumcised” (Rom. 4:12), the law would -never have been spoken from Sinai; “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” (Rom. 4:13). -Faith justifies, makes righteous; if the people had -had Abraham’s faith, they would have had the righteousness -that he had; and then there would have -been no occasion for the entering of the law, which -was “spoken because of transgression.” The law -would have been in their hearts, and they would not -<span class='pageno' id='Page_187'>187</span>have needed to be awakened by its thunders to a -sense of their condition. God never expected, and -does not now expect, that any person can get righteousness -by the law proclaimed from Sinai; and -everything connected with Sinai shows it. Yet the -law is truth, and must be kept. God delivered the -people from Egypt, “that they might observe His -statutes, and keep His laws.” Ps. 105:45. We do -not get life by keeping the commandments, but God -gives us life in order that we may keep them.</p> - -<div class='sidenote'>The Two Covenants Parallel.</div> - -<p class='c004'>Note the statement which the apostle -makes when speaking of the two women, -Hagar and Sarah: “These are the two -covenants.” So then the two covenants -existed in every essential particular in the -days of Abraham. Even so they do to-day; for the -Scripture says now as well as then, “Cast out the -bondwoman and her son.” We see then that the two -covenants are not matters of time, but of condition. -Let no one flatter himself that he can not be under -the old covenant, because the time for that is passed. -The time for that is passed only in the sense that -“the time past of our life may suffice us to have -wrought the will of the Gentiles, when we walked in -lasciviousness, lusts, excess of wine, revelings, banquetings, -and abominable idolatries.” 1 Peter 4:3.</p> - -<div class='sidenote'>Difference Between the Two.</div> - -<p class='c004'>The difference is just the difference between -a freewoman and a slave. Hagar’s -children, no matter how many she might -have had, would have been slaves, while -those of Sarah would necessarily be free. -<span class='pageno' id='Page_188'>188</span>So the covenant from Sinai holds all who adhere to -it in bondage “under the law;” while the covenant -from above gives freedom, not freedom from obedience -to the law, but freedom from disobedience to it. -The freedom is not found away from the law, But in -the law. Christ redeems from the curse, which is the -transgression of the law. He redeems us from the -curse, that the blessing may come on us; and the -blessing is obedience to the law. “Blessed are the -undefiled in the way, who walk in the law of the -Lord.” Ps. 119:1. This blessedness is freedom. -“I will walk at liberty; for I seek Thy precepts.” -Ps. 119:45.</p> - -<p class='c004'>The difference between the two covenants may be -put briefly thus: In the covenant from Sinai we ourselves -have to do with the law alone, while in the -covenant from above, we have the law in Christ. In -the first instance it is death to us, since the law is -sharper than any two-edged sword, and we are not -able to handle it without fatal results; but in the second -instance we have the law “in the hand of a -Mediator.” In the one case it is what we can do; in -the other case it is what the Spirit of God can do. -Bear in mind that there is not the slightest question -in the whole Epistle to the Galatians as to whether or -not the law should be kept. The only question is, -How shall it be done? Is it to be our own doing, so -that the reward shall not be of grace but of debt? or -is it to be God working in us both to will and to do -of His good pleasure?</p> - -<div class='sidenote'>Mount Sinai and Mount Zion.</div> - -<p class='c004'><span class='pageno' id='Page_189'>189</span>“This Agar is Mount Sinai in -Arabia, and answereth to Jerusalem -which now is, and is in bondage with -her children. But Jerusalem which is -above is free, which is the mother of -us all.” As there are the two covenants, so there are -two cities to which they pertain. Jerusalem which -now is pertains to the old covenant—to Mount Sinai. -It will never be free, but will be replaced by the city -of God, the heavenly Jerusalem, “which cometh down -out of heaven.” Rev. 3:12; 21:1-5. It is the city -for which Abraham looked, the “city which hath -foundations, whose builder and maker is God.” -Heb. 11:10; Rev. 21:14. There are many who build -great hopes—all their hope—on Jerusalem which -now is. For such the veil remaineth “untaken away -in the reading of the old testament.” 2 Cor. 3:14. -They are in reality looking to Mount Sinai and the -old covenant for salvation, and it is not to be found -there. “For ye are not come unto the mount that -might be touched, and that burned with fire, nor -unto blackness, and darkness, and tempest, and the -sound of a trumpet, and the voice of words; which -voice they that heard entreated that the word should -not be spoken to them any more (for they could not -endure that which was commanded, And if so much -as a beast touch the mountain, it shall be stoned, or -thrust through with a dart; and so terrible was the -sight, that Moses said, I exceedingly fear and -quake); but ye are come unto Mount Sion, and unto -the city of the living God, the heavenly Jerusalem, -and to an innumerable company of angels, to the -<span class='pageno' id='Page_190'>190</span>general assembly and church of the first-born, which -are written in heaven, and to God the Judge of all, -and to the spirits of just men made perfect, and to -Jesus the Mediator of the new covenant, and to the -blood of sprinkling, that speaketh better things than -that of Abel.” Heb. 12:18-24.</p> - -<p class='c004'>Whoever looks to the present Jerusalem for blessings, -is looking to the old covenant, to Mount Sinai, -to bondage; whoever worships with his face toward -the New Jerusalem, and who expects blessings only -from it, is looking to the new covenant, to Mount -Zion, to freedom; for “Jerusalem which is above is -free.” From what is it free?—Free from sin; and -since it is our mother, it begets us anew, so that we -also become free from sin. Free from the law?—Yes, -certainly, for the law has no condemnation for -them who are in Christ Jesus.</p> - -<p class='c004'>But do not let anybody deceive you with vain -words, telling you that you may now trample God’s -law underfoot,—that law which He Himself proclaimed -in such awful majesty from Sinai. Coming -to Mount Sion,—to Jesus, the Mediator of the new -covenant, and to the blood of sprinkling,—we become -free from sin,—from transgression of the law. -The basis of God’s throne in Zion is His law. From -the throne proceed the same “lightnings and thunderings -and voices” (Rev. 4:5; 11:19) as from Sinai, -because the selfsame law is there. But it is “the -throne of grace,” and, therefore, in spite of the thunders, -we come to it boldly, assured that from God, the -Judge of all, who sits upon the mercy-seat, we shall -obtain mercy. Nay, more, we shall also find grace -<span class='pageno' id='Page_191'>191</span>to help in time of need,—grace to help us in the hour -of temptation to sin,—for out of the midst of the -throne, from the slain Lamb (Rev. 5:6), flows the -river of water of life, bringing to us from the heart -of Christ “the law of the Spirit of life.” We drink of -it, we bathe in it, and we find cleansing from all sin.</p> - -<p class='c004'>“Why didn’t the Lord bring the people directly to -Mount Zion then, where they could find the law as -life, and not to Mount Sinai, where it was only -death?”</p> - -<p class='c004'>That is a very natural question, and one that -is easily answered. It was because of their unbelief. -When God brought Israel out of Egypt, it was His -purpose to bring them to Mount Zion as directly as -they could go. When they had crossed the Red -Sea, they sang an inspired song, of which this was -a part: “Thou in Thy mercy hast led forth the people -which Thou hast redeemed; Thou hast guided -them in Thy strength unto Thy holy habitation.” -“Thou shalt bring them in, and plant them in the -mountain of Thine inheritance, in the place, O Lord, -which Thou hast made for Thee to dwell in, in the -sanctuary, O Lord, which Thy hands have established.” -Ex. 15:13, 17. If they had continued singing, -they would very soon have come to Zion; for the -redeemed of the Lord “come with singing unto -Zion,” and everlasting joy is upon their heads. Isa. -35:10; 51:11. The dividing of the Red Sea was the -proof of this. See verse 10. But they soon forgot -the Lord, and murmured in unbelief. Therefore -“the law was added because of transgressions.” It -was their own fault—the result of their sinful -<span class='pageno' id='Page_192'>192</span>unbelief—that they came to Mount Sinai instead of -to Mount Zion.</p> - -<p class='c004'>Nevertheless, God did not leave Himself without -witness of His faithfulness. At Mount Sinai the law -was in the hand of the same Mediator, Jesus, to -whom we come when we come to Zion; and from the -Rock in Horeb, which is Sinai, flowed the living -stream, the water of life from the heart of Christ. -Ex. 17:6; 1 Cor. 10:4. There they had not merely -the picture, but the reality, of Mount Zion. Every -soul whose heart there turned to the Lord, would -have beheld His unveiled glory, even as Moses did, -and, being transformed by it, would have found the -ministration of righteousness, instead of the ministration -of condemnation. “His mercy endureth forever;” -and even upon the clouds of wrath from which -proceed the thunders and lightnings of the law, -shines the glorious face of the Sun of Righteousness, -and forms the bow of promise.</p> - -<div class='sidenote'>“The Son Abideth Ever.”</div> - -<p class='c004'>“Cast out the bondwoman and her son; -for the son of the bondwoman shall not -be heir with the son of the freewoman.” -“The bond-servant abideth not in the -house forever; the son abideth forever.” -John 8:35, R. V. Here is comfort for every soul. -You are a sinner, or, at best, “trying to be a Christian,” -and you tremble with terror at these words, as -you realize that you are in bondage,—that sin has a -hold upon you, and you are bound by the cords of evil -habits. Ah, you must learn not to be afraid when -the Lord speaks, for He speaks peace, even though it -be with a voice of thunder! The more majestic the -<span class='pageno' id='Page_193'>193</span>voice, the greater the peace that He gives. Take -courage! The son of the bondwoman is the flesh -and its works. “Flesh and blood can not inherit the -kingdom of God; neither doth corruption inherit -incorruption.” But God says, “Cast out the bondwoman -and her son,” and if you are willing that His -will shall be done in you as it is done in heaven, He -will see that the flesh and its works are cast out from -you, and you will be “delivered from the bondage -of corruption into the glorious liberty of the children -of God.” That command which so frightened you is -simply the voice commanding the evil spirit to depart, -and to come no more into you. It speaks to -you victory over every sin. Receive Christ by faith, -and you have the power to become the son of God, -heir of a kingdom which can not be moved, but -which, with all its people, abideth forever.</p> - -<div class='sidenote'>“Stand Fast, Therefore.”</div> - -<p class='c004'>Where shall we stand?—“In the -liberty wherewith Christ hath made -us free.” And what freedom is that?—It -is the freedom of Christ Himself, -whose delight was in the law of the Lord, because it -was in His heart. Ps. 40:8. “The law of the Spirit -of life in Christ Jesus hath made me free from the -law of sin and death.” Rom. 8:2. We stand only -by faith.</p> - -<p class='c004'>In this freedom there is no trace of bondage. It -is perfect liberty. It is liberty of soul, liberty of -thought, as well as liberty of action. It is not that -we are simply given the ability to keep the law, but -we are given the mind that finds delight in doing it. -It is not that we comply with the law because we see -<span class='pageno' id='Page_194'>194</span>no other way of escape from punishment; that would -be galling bondage. It is from such bondage that -God’s covenant releases us. No; the promise of -God, when accepted, puts the mind of the Spirit into -us, so that we find the highest pleasure in obedience -to all the precepts of God’s Word. The soul is as -free as a bird soaring above the mountain-tops. It -is the glorious liberty of the children of God, who -have the full range of “the breadth, and length, and -depth, and height” of God’s universe. It is the liberty -of those who do not have to be watched, but who -can be trusted anywhere, since their every step is but -the movement of God’s own holy law. Why be content -with bondage, when such limitless freedom is -yours? The prison doors are open; walk out into -God’s freedom.</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Out of my shameful failure and loss,</div> - <div class='line in2'>Jesus, I come. Jesus, I come.</div> - <div class='line'>Into the glorious gain of Thy cross,</div> - <div class='line in2'>Jesus, I come to Thee.</div> - <div class='line'>Out of earth’s sorrows, into Thy balm,</div> - <div class='line in2'>Out of life’s storm, and into Thy calm,</div> - <div class='line'>Out of distress to jubilant psalm,</div> - <div class='line in2'>Jesus, I come to Thee.</div> - </div> - <div class='group'> - <div class='line'>“Out of unrest and arrogant pride,</div> - <div class='line in2'>Jesus, I come. Jesus, I come.</div> - <div class='line'>Into Thy blessed will to abide,</div> - <div class='line in2'>Jesus, I come to Thee.</div> - <div class='line'>Out of myself to dwell in Thy love,</div> - <div class='line in2'>Out of despair into raptures above,</div> - <div class='line'>Upward for aye on wings like a dove,</div> - <div class='line in2'>Jesus, I come to Thee.”</div> - </div> - </div> -</div> - -<div class='chapter'> - <span class='pageno' id='Page_195'>195</span> - <h2 id='chap5' class='c005'>CHAPTER V. <br /> The Spirit’s Power over the Flesh.</h2> -</div> -<p class='c006'>With freedom did Christ set us free; stand fast -therefore, and be not entangled again in a yoke of -bondage.</p> - -<p class='c004'>“Behold, I Paul say unto you, that, if ye receive -circumcision, Christ will profit you nothing. Yea, I -testify again to every man that receiveth circumcision, -that he is a debtor to do the whole law. Ye -are severed from Christ, ye who would be justified -by the law; ye are fallen away from grace. For we -through the Spirit by faith wait for the hope of righteousness. -For in Christ Jesus neither circumcision -availeth anything, nor uncircumcision; but faith -working through love. Ye were running well; who -did hinder you that ye should not obey the truth? -This persuasion came not of him that calleth you. -A little leaven leaveneth the whole lump. I have -confidence to you-ward in the Lord, that ye will be -none otherwise minded; but he that troubleth you -shall bear his judgment, whosoever he be. But I, -brethren, if I still preach circumcision, why am I still -persecuted? then hath the stumbling-block of the -cross been done away. I would that they which -unsettle you would even cut themselves off.</p> - -<p class='c004'>“For ye, brethren, were called for freedom; only -use not your freedom for an occasion to the flesh, but -through love be servants one to another. For the -<span class='pageno' id='Page_196'>196</span>whole law is fulfilled in one word, even in this: Thou -shalt love thy neighbor as thyself. But if ye bite -and devour one another, take heed that ye be not -consumed one of another.</p> - -<p class='c004'>“But I say, Walk by the Spirit, and ye shall not -fulfil the lust of the flesh. For the flesh lusteth -against the Spirit, and the Spirit against the flesh; -for these are contrary the one to the other; that ye -may not do the things that ye would. But if ye are -led by the Spirit, ye are not under the law. Now -the works of the flesh are manifest, which are these, -fornication, uncleanness, lasciviousness, idolatry, sorcery, -enmities, strife, jealousies, wraths, factions, divisions, -heresies, envyings, drunkenness, revelings, and -such like; of the which I forewarn you, even as I -did forewarn you; that they which practise such -things shall not inherit the kingdom of God. But -the fruit of the Spirit is love, joy, peace, long-suffering, -kindness, goodness, faithfulness, meekness, -temperance; against such there is no law. And they -that are of Christ Jesus have crucified the flesh with -the passions and the lusts thereof.</p> - -<p class='c004'>“If we live by the Spirit, by the Spirit let us also -walk. Let us not be vainglorious, provoking one -another, envying one another.” Galatians 5, R. V.</p> - -<hr class='c010' /> - -<p class='c004'>The connection between the fourth and fifth chapters -of Galatians is closer than between any other -two, so much so that it is difficult to see how anybody -could ever have hit upon the idea of making a -chapter division. One can not possibly close his -reading of the fourth chapter with the thirty-first -<span class='pageno' id='Page_197'>197</span>verse, but must take in the first verse of the fifth -chapter, as we have done. But we have not by any -means learned all from that verse that we may, and -we therefore dwell upon it longer.</p> - -<div class='sidenote'>The Freedom That Christ Gives.</div> - -<p class='c004'>When Christ was manifest in the -flesh, His work was to proclaim “deliverance -to the captives,” and “to set -at liberty them that are bruised.” The -miracles that He performed were practical -illustrations of this work, and one of the most -striking may well be considered at this stage of our -study.</p> - -<p class='c004'>“And He was teaching in one of the synagogues -on the Sabbath. And, behold, there was a woman -which had a spirit of infirmity eighteen years, and -was bowed together, and could in nowise lift up herself. -And when Jesus saw her, He called her to Him, -and said unto her, Woman, thou art loosed from thine -infirmity. And He laid His hands on her; and immediately -she was made straight, and glorified God.” -Luke 13:10-13.</p> - -<p class='c004'>Then when the hypocritical ruler of the synagogue -complained because Jesus did this miracle on the -Sabbath, He referred to how each one would loose -his ox or ass from the stall, and lead him to water, -and then said:—</p> - -<p class='c004'>“And ought not this woman, being a daughter of -Abraham, whom Satan hath bound, lo, these eighteen -years, be loosed from this bond on the Sabbath day?”</p> - -<p class='c004'>Two features in this case are worthy of special -note: The woman was bound by Satan, and she had -a spirit of infirmity, or absence of strength.</p> - -<p class='c004'><span class='pageno' id='Page_198'>198</span>Now note how accurately this describes our condition -before we meet Christ.</p> - -<p class='c004'>1. We are bound by Satan, “taken captive by him -at his will.” “Every one that committeth sin is the -bond-servant of sin” (John 8:34), and “he that committeth -sin is of the devil” (1 John 3:8). “His own -iniquities shall take the wicked himself, and he shall -be holden with the cords of his sins.” Prov. 5:22. -Sin is the cord with which Satan binds us.</p> - -<p class='c004'>2. We have a spirit of infirmity, and can in nowise -lift ourselves up, or free ourselves from the -chains that bind us. It was when we were “without -strength” that Christ died for us. Rom. 5:6. Now -these two words, “without strength,” are translated -from the very same word that is rendered “infirmity” -in the account of the woman whom Jesus healed. -She was “without strength.” To be without -strength means to have no strength at all. That is -our condition.</p> - -<div class='sidenote'>What Jesus Does for Us.</div> - -<p class='c004'>What now does Jesus do for us?—He -takes the weakness, and gives us in return -His strength. “We have not an -High Priest which can not be touched -with the feeling of our infirmities.” Heb. 4:15. -“Himself took our infirmities, and bare our sicknesses.” -Matt. 8:17. He becomes all that we are, -in order that we may become all that He is. He -was “born under the law, to redeem them that were -under the law.” He hath delivered us from the -curse, being made a curse for us, that the blessing -might come to us. Although He knew no sin, He -<span class='pageno' id='Page_199'>199</span>was made to be sin for us, “that we might be made -the righteousness of God in Him.” 2 Cor 5:21.</p> - -<div class='sidenote'>Why He Does It.</div> - -<p class='c004'>Why did Jesus make that woman free -from her infirmity?—In order that she -might walk at liberty. Certainly it was -not in order that she might continue of her -own free will to do that which before she was obliged -to do. And why does He make us free from sin?—In -order that we may live free from sin. On account -of the weakness of our flesh, we are unable to do the -righteousness of the law; therefore Christ, who is -come in the flesh, and who has power over all flesh, -strengthens us with might by His Spirit in the inner -man, that the righteousness of the law may be fulfilled -in us, who walk not after the flesh, but after the -Spirit. We can not tell how He does it; He alone -knows how it is done, because He alone has the -power; but we may know the reality of it.</p> - -<div class='sidenote'>Present Freedom.</div> - -<p class='c004'>Pay special attention to the words of -Jesus to the woman, uttered while she was -yet bound down, and unable to lift herself -up: “Thou art loosed from thine infirmity.” -“Thou art loosed,” present tense. That is -just what He says to us. To every captive He has -proclaimed deliverance. The woman “could in nowise -lift up herself;” yet at the word of Christ she at -once stood erect. She could not do it, yet she did. -The things that are impossible for men are possible -for God. “The Lord upholdeth all that fall, and -raiseth up all those that be bowed down.” Ps. -145:14. Faith does not make facts; it only lays hold -<span class='pageno' id='Page_200'>200</span>of them. There is not a single soul that is bowed -down with the weight of sin which Satan hath bound -on him, whom Christ does not lift up. Freedom is -his; he has only to make use of it. Let the message -be sounded far and wide. Let every soul hear it, -that Christ has given deliverance to every captive. -Thousands will rejoice at the news.</p> - -<p class='c004'>Christ came to restore that which was lost; He -redeems us from the curse; He hath redeemed us; -therefore the liberty wherewith He makes us free is -the liberty that existed before the curse came. Man -was made a king. It was not merely the one individual -first created who was made king, but all -mankind. “In the day that God created man, in the -likeness of God made He him; male and female -created He them; and blessed them, and called their -name Adam,” that is, man. Gen. 5:1, 2. “And God -said, Let us make man in our image, after our likeness; -and let them have dominion over the fish of the -sea, and over the fowl of the air, and over the cattle, -and over all the earth, and over every creeping -thing that creepeth upon the earth. So God created -man in His own image, in the image of God -created He him; male and female created He them. -And God blessed them, and God said unto them, Be -fruitful, and multiply, and replenish the earth, and -subdue it; and have dominion,” etc. The dominion, -we see, was given to every human being, male and -female.</p> - -<p class='c004'>This dominion was universal. When God made -man, He “put all things in subjection under his feet. -For in that He put all in subjection under him, He -<span class='pageno' id='Page_201'>201</span>left nothing that is not put under him.” Heb. 2:8. -The dominion was not confined to this planet; for -when God crowned man with glory and honor, He -set him over the works of His hands (Heb. 2:7), and -we read, “Thou, Lord, in the beginning hast laid the -foundation of the earth; and the heavens are the -works of Thine hands” (Heb. 1:10). This shows how -free man was before the curse came; for it is self-evident -that a ruler must have absolute freedom, at -least as far as his dominion extends, else he is not -ruler.</p> - -<p class='c004'>It is true that now we do not see all things put under -man; “but we behold Him who hath been made -a little lower than the angels, even Jesus, because of -the suffering of death crowned with glory and honor, -that by the grace of God He should taste death for -every man” (Heb. 2:9, R. V.), and thus redeem every -man from the curse of the lost dominion. “Crowned -with glory and honor.” A crown implies kingship, -and Christ’s crown is that which man had when he -was set over the works of God’s hands. Accordingly, -Christ (as man, mind you, in the flesh), just as He -was about to ascend to heaven after the resurrection, -said: “All power is given unto Me in heaven and in -earth. Go ye therefore.” Matt. 28:18, 19. This -indicates that the same power is given to us in Him; -and this is made certain by the inspired prayer that -we might know the exceeding greatness of God’s -power in us who believe, “according to the working -of His mighty power, which He wrought in Christ, -when He raised Him from the dead, and set Him at -His own right hand in the heavenly places, far above -<span class='pageno' id='Page_202'>202</span>all principality, and power, and might, and dominion, -and every name that is named, not only in this world, -but also in that which is to come; and hath put all -things under His feet;” and this prayer is followed by -the statement that God has made us alive in Christ, -and “raised us up together, and made us sit together -in heavenly places in Christ Jesus.” Eph. 1:18-22; -2:1-6.</p> - -<p class='c004'>Christ has tasted death for us as man, and through -the cross has redeemed us from the curse. If we are -crucified with Him, we are also risen with Him, and -made to sit together with Him in the heavenly places, -with all things under our feet. If we do not know -this, it is only because we have not allowed the Spirit -to reveal it to us. The eyes of our heart need to be -enlightened by the Spirit, that we may know what is -“the hope of His calling, and what the riches of the -glory of His inheritance in the saints.” The exhortation -to those who are dead and risen with -Christ is, “Let not sin therefore reign in your mortal -body, that ye should obey it in the lusts thereof.” -Rom. 6:12. That shows that we are masters. We -have authority over sin, that it shall have no dominion -over us.</p> - -<p class='c004'>We have redemption through the blood of Christ, -even the forgiveness of sin (Eph. 1:7); and when He -“washed us from our sins in His own blood,” He -“made us kings and priests unto God and His -Father.” Rev. 1:5, 6. Glorious dominion! Glorious -freedom! Freedom from the power of the curse, -even while surrounded by it; freedom from “this present -evil world,”—the lust of the flesh, the lust of the -<span class='pageno' id='Page_203'>203</span>eyes, and the pride of life! The freedom of the universe -(power in heaven and on earth), so that neither -“the prince of the power of the air” nor the “rulers -of the darkness of this world” can have any dominion -over us! It is the freedom and authority that Christ -had when He said, “Get thee hence, Satan.” And the -devil immediately left Him. It is authority “over all -the power of the enemy.” Luke 10:19. It is such -freedom that nothing in heaven or earth can coerce -us, to make us do anything against our will. God -will not attempt it, for we hold our freedom from -Him; and no one else can do it. It is power over -the elements, so that they will serve us, instead of -controlling us. We shall learn to recognize Christ -and His cross in everything, so that the curse will be -powerless over us, and our minds and bodies will -not be subject to every change in the weather. Our -health will spring forth speedily; for the life of Jesus -will be manifest in our mortal flesh. Such glorious -liberty no tongue or pen can describe. Believe in it -as the Holy Spirit makes it known, accept it, and -stand fast in it; yea, stand fast!</p> - -<div class='sidenote'>“Stand Fast.”</div> - -<p class='c004'>“By the word of the Lord were the -heavens made; and all the host of -them by the breath of His mouth.” -“He spake, and it was done; He commanded, and it -stood fast.” Ps. 33:6, 9. The same word that created -the starry host, speaks to us, “Stand fast!” It is -not a command that leaves us as helpless as before, -but one which carries the performance of the act -with it. Recall the cases of the lame men who were -<span class='pageno' id='Page_204'>204</span>healed. John 5:5-9; Acts 3:2-8; 14:8-10. The -command does the thing commanded. The heavens -did not create themselves, but were brought into existence -by the word of the Lord. Then let them be -your teachers. “Lift up your eyes on high, and see -who hath created these, that bringeth out their host -by number; He calleth them all by name; by the -greatness of His might, and for that He is strong in -power, not one is lacking.” Isa. 40:26, R. V. “He -giveth power to the faint; and to them that have no -might He increaseth strength.” Isa. 40:29. Listen -to the words, “Stand fast!”</p> - -<div class='sidenote'>A Question of Profit.</div> - -<p class='c004'>“If ye receive circumcision, Christ will -profit you nothing.” It should be understood -that much more is involved -than the mere rite of circumcision. The -proof of this is found in the fact that this Epistle, -which has so much to say about circumcision, has -been preserved by the Lord for us, and contains the -Gospel message for all time; yet circumcision as a -rite is not a burning, living question now. Nobody -is seeking to have Christians submit to the rite of -circumcision in the flesh.</p> - -<p class='c004'>The question under consideration is how to obtain -righteousness—salvation from sin—and the inheritance -of righteousness. The fact is that it can be -obtained only by faith—by receiving Christ into the -heart, and allowing Him to live His life in us. -Abraham had this righteousness of God by faith of -Jesus Christ, and God gave Him circumcision as a -sign of that fact. It had a peculiar significance to -<span class='pageno' id='Page_205'>205</span>Abraham, serving continually to remind him of his -failure, when he tried, by means of the flesh, to fulfil -God’s promise. The record of it serves the same -purpose for us. It signifies that “the flesh profiteth -nothing,” and is not, therefore, to be depended on. -The mere fact of being circumcised did not make -Christ of no avail, for Paul was himself circumcised, -and as a matter of expediency he had Timothy circumcised. -Acts 16:1-3. But Paul did not count his -circumcision nor any other external thing of any -value (Phil. 3:4-7), and when it was proposed to circumcise -Titus, as a thing necessary to salvation, he -would not allow it (Gal 2:3-5).</p> - -<p class='c004'>That which was to be only the sign of an already-existing -fact, was taken by subsequent generations -as the means of establishing the fact. Circumcision, -therefore, stands in this Epistle as the representative -of all kinds of work done by men with a view of -obtaining righteousness. Outward circumcision, in -the flesh, which was what Judaizing teachers were -seeking to impose on believers from among the Gentiles -as the great means of salvation (see Acts 15:1), -stands for the works of the flesh, as opposed to the -Spirit.</p> - -<p class='c004'>Now the truth is stated that if a person does anything -with the expectation of being saved by it, that -is, of getting salvation by his own work, Christ -profits him nothing. If Christ be not accepted as a -complete Redeemer, He is not accepted at all. That -is to say, if Christ be not accepted for what He is, -He is rejected. He can not be other than what He -is. Christ is not divided; and He does not share -<span class='pageno' id='Page_206'>206</span>with any other person or thing the honor of being -Saviour. Therefore it is easy to see that if any one -were circumcised with a view to receiving salvation -thereby, that would show absence of faith in Christ -as the all-sufficient and only Saviour of mankind.</p> - -<p class='c004'>God gave circumcision as a sign of faith in Christ; -the Jews perverted it into a substitute for faith. So -when a Jew boasted in his circumcision, he was -boasting of his own righteousness. This is shown -by verse 4: “Christ is become of no effect unto you, -whosoever of you are justified by the law; ye are -fallen from grace.” This is no disparagement of the -law, but of man’s ability to keep the law. It is the -glory of the law that it is so holy, and its requirements -are so great, that no man is able to attain to -the perfection of it. Only in Christ is the righteousness -of the law ours; and true circumcision is to worship -God in Spirit, to rejoice in Christ Jesus, and to -put no confidence in the flesh. Phil. 3:3.</p> - -<div class='sidenote'>In Debt to the Law.</div> - -<p class='c004'>“I testify again to every man that is -circumcised, that he is a debtor to do -the whole law.”</p> - -<p class='c004'>“There!” exclaims some one, “that -shows that the law is a thing to be avoided; for Paul -says that those who are circumcised have got to do -the whole law; and he warns them not to be circumcised.”</p> - -<p class='c004'>Not quite so hasty, my friend. Stick a little more -closely to the text. Read it again, and you will see -that the bad thing is not the law, nor the doing of the -law, but that the thing to be avoided is being a debtor -to the law. Is there not a vast difference? It is a -<span class='pageno' id='Page_207'>207</span>good thing to have food to eat and clothes to wear, -but it is a sorrowful thing to be in debt for these -necessary things. Sadder yet is it to be in debt for -them, and yet to lack them.</p> - -<p class='c004'>A debtor is one who owes something. He who -is in debt to the law, owes what the law demands, -namely, righteousness. Therefore, whoever is in -debt to the law is under the curse; for it is written, -“Cursed is every one that continueth not in all things -that are written in the book of the law to do them.” -So to attempt to get righteousness by any other -means than by faith in Christ is to incur the curse -of eternal debt. He is eternally in debt, for he has -nothing wherewith to pay; yet the fact that he is in -debt to the law,—debtor to do the whole law,—shows -that he ought to do it all. How shall he do it?—“This -is the work of God, that ye believe on Him -whom He hath sent.” John 6:29. Let him cease -trusting in himself, and receive and confess Christ in -his flesh, and then the righteousness of the law will -be fulfilled in him, because he will not walk after the -flesh, but after the Spirit.</p> - -<div class='sidenote'>“The Hope of Righteousness by Faith.”</div> - -<p class='c004'>“For we through the Spirit wait -for the hope of righteousness by -faith.” Don’t pass this verse by without -reading it more than once, or you -will think that it says something that -it does not say. And as you read it, think of what -you have already learned about the promise of the -Spirit.</p> - -<p class='c004'>Don’t imagine that this verse teaches that, having -the Spirit, we must wait for righteousness. Not by -<span class='pageno' id='Page_208'>208</span>any means; the Spirit brings righteousness. “The -Spirit is life because of righteousness.” Rom. 8:10. -When He is come, He will convince the world of sin -and of righteousness. John 16:8. Whoever, therefore, -receives the Spirit, has the conviction of sin, -and has also the righteousness which the Spirit shows -him that he lacks, and which the Spirit alone can -bring.</p> - -<p class='c004'>What is the righteousness which the Spirit brings?—It -is the righteousness of the law; this we know, -“for we know that the law is spiritual.” Rom. 7:14.</p> - -<p class='c004'>What, then, about the “hope of righteousness,” for -which we wait through the Spirit? Notice that it -does not say that we through the Spirit hope for -righteousness, but that we wait for the hope of righteousness -by faith, that is, the hope which the possession -of righteousness brings. Let us briefly go over -this matter in detail. It will not take long, for we -have already studied it, and all that we have to do is -to refresh our minds.</p> - -<p class='c004'>1. The Spirit of God is “the Holy Spirit of promise.” -Not the Spirit promised, but the Spirit the -possession of whom insures to us the promise of God.</p> - -<p class='c004'>2. That which God has promised to us, as children -of Abraham, is an inheritance. The Holy -Spirit is the earnest or pledge of this inheritance, -until the purchased possession is redeemed and bestowed -upon us. Eph. 1:13, 14.</p> - -<p class='c004'>3. This inheritance that is promised is the new -heavens and the new earth, “wherein dwelleth righteousness.” -2 Peter 3:13.</p> - -<p class='c004'>4. The Spirit brings righteousness; for the Spirit -<span class='pageno' id='Page_209'>209</span>is Christ’s representative, the means by which Christ -Himself, who is our righteousness, comes to dwell in -our hearts. John 14:16-18.</p> - -<p class='c004'>5. Therefore the hope which the Spirit brings is -the hope which the possession of righteousness -brings, namely, the hope of an inheritance in the -kingdom of God, the earth made new.</p> - -<p class='c004'>6. The righteousness which the Spirit brings to us -is the righteousness of the law of God, which by the -Spirit is written in our hearts, instead of on tables of -stone. Rom. 2:29; 2 Cor. 3:3.</p> - -<p class='c004'>7. The sum of the whole matter, therefore, is this, -that if we will wholly distrust ourselves, and will -acknowledge that in us there dwelleth no good thing, -and that consequently no good thing can come from -us; and so, instead of thinking ourselves so powerful -that we can do the law, will allow the Holy Spirit to -fill us, that thus we may be filled with the righteousness -of the law, we shall have living hope dwelling in -us. The hope of the Spirit—the hope of righteousness -by faith—has no element of uncertainty in it; -it is positive assurance. But in nothing else is there -any hope. He who has not “the righteousness -which is of God by faith,” has no hope whatever. -Only Christ in us is “the hope of glory.”</p> - -<div class='sidenote'>No Power Except in Faith.</div> - -<p class='c004'>“For in Jesus Christ neither circumcision -availeth anything, nor uncircumcision; -but faith which worketh by love.” -The word here rendered “availeth” is -the same word that is rendered “able” in -Luke 13:24; Acts 15:10; 6:10. In Phil. 4:13 it is -<span class='pageno' id='Page_210'>210</span>rendered “can do.” The statement, therefore, -amounts to this: Circumcision is not able to do -anything, neither is uncircumcision; but faith alone, -which works by love, can do anything. This faith -which works by love is found only in Christ Jesus.</p> - -<p class='c004'>But what is it that there is talk about doing?—Nothing -else than the law of God. No man can do -it, whatever his state or condition. The uncircumcised -man has no power to keep the law, and circumcision -has no power to enable him to do it. One -may boast of his circumcision, and another may -boast of his uncircumcision, but both are alike vain. -By the law of faith boasting is excluded (Rom. 3:27); -for since the faith of Christ alone can keep the righteousness -of the law, there is no chance for us to tell -what we have done.</p> -<h3 class='c008'>“All to Christ I owe.”</h3> - -<div class='c002'></div> -<div class='sidenote'>Hindered.</div> - -<p class='c004'>The Galatian brethren had started well, -for they had “begun in the Spirit;” but -somebody had hindered them in the way. -The question is, “Who did hinder you that ye -should not obey the truth?” God’s law is the truth -(Ps. 119:142), and the Galatian brethren had started -out to obey it; they had succeeded in the beginning, -but later on had been hindered in their progress. -Why?—“Because they sought it not by faith, but as -it were by the works of the law. For they stumbled -at that stumbling-stone.” Christ is the way, and the -truth, and the life, and there is no stumbling in Him. -He is made unto us righteousness; the perfection of -the law is in Him, for His life is the law.</p> - -<div class='sidenote'>“The Offense of the Cross.”</div> - -<p class='c004'><span class='pageno' id='Page_211'>211</span>The cross is and always has been -a symbol of disgrace. To be crucified -was to be subjected to the most -ignominious death known. The apostle -said that if he preached circumcision, that is, -righteousness by works, the offense of the cross -would cease. The offense of the cross is that it is a -confession of human frailty and sin, and of inability -to do any good thing. To take the cross of Christ -means to depend solely on Him for everything, and -this is the abasement of all human pride. Men love -to fancy themselves independent. They have no objection -to any goodness that they themselves can do. -One might preach “morality” to a band of robbers, -or to any heathen, and it would be well received, so -long as they were exhorted to get it by their own -efforts. Indeed, they would feel flattered, rather than -otherwise, for such, preaching would imply that they -were already righteous in themselves. But let the -cross be preached; let it be made known that in man -dwelleth no good thing, and that all must be received -as a gift, and straightway somebody is offended.</p> - -<div class='sidenote'>Liberty to Serve, Not to Sin.</div> - -<p class='c004'>“For, brethren, ye have been called -unto liberty; only use not liberty for an -occasion to the flesh; but by love serve -one another.” The two preceding chapters -tell about bondage, imprisonment. -Before faith comes, we are shut up under sin, -debtors to the law. The faith of Christ sets us free, -but as we are set at liberty, the admonition is given -us, “Go, and sin no more.” We have been set at -<span class='pageno' id='Page_212'>212</span>liberty from sin, not at liberty to sin. How many -make a mistake here! Many sincere people imagine -that in Christ we are at liberty to ignore the law, and -to set it at defiance, forgetting that the transgression -of the law is sin. 1 John 3:4. To serve the flesh is -to commit sin, “because the carnal mind is enmity -against God; for it is not subject to the law of God, -neither indeed can be.” Rom. 8:7. So when the -apostle exhorts us not to use our liberty for an -occasion of the flesh, he simply warns us not to misuse -the liberty which Christ gives us, and to bring -ourselves into bondage again by transgressing the -law. Instead of this, we should by love serve one -another; for love is the fulfilling of the law.</p> - -<p class='c004'>Recall what has been said in this chapter concerning -the liberty wherewith Christ makes us free. He -gives us the liberty of the first dominion. But remember -that God gave the dominion to mankind, -and that in Christ all are made kings. This shows -that the only human being over whom any Christian -has the right to rule is himself. The great man in -Christ’s kingdom is he who rules his own spirit. As -kings, our subjects are found in the lower orders of -created beings, in the elements, and in our own -flesh, but not in our fellow-men. We are to serve -them. We are to have in us the mind that was -in Christ while He was still in the royal court in -heaven, “in the form of God,” which led Him to take -“the form of a servant.” Phil. 2:5-7. He did not -change His nature in coming to this earth, but only -His form; therefore, as Anointed King in Zion, He -was a servant. This is further seen by the fact that -<span class='pageno' id='Page_213'>213</span>He washed the feet of the disciples, with full consciousness -of the fact that He was their Master and -Lord, and that He came from God and went to God. -John 13:3-13. Moreover, when all the redeemed -saints appear in glory, Christ Himself “shall gird -Himself, and make them to sit down to meat, and will -come forth and serve them.” Luke 12:37. The -greatest freedom is found in service—in service rendered -to our fellows in the name of Jesus. He who -does the greatest service—not greatest as men -reckon, but what they would call lowest—is the -greatest. This we learn from Christ, who is King -of kings and Lord of lords, because He is servant of -all, performing service that nobody else would or -could do. God’s servants are all kings.</p> - -<div class='sidenote'>Love Fulfils the Law.</div> - -<p class='c004'>Love is not a substitute for the keeping -of the law, but is the perfection of -it. Just here it would be well to read -1 Cor. 13. “Love worketh no ill to his -neighbor; therefore love is the fulfilling of the law.” -Rom. 13:10. “If any man say, I love God, and -hateth his brother, he is a liar; for he that loveth not -his brother whom he hath seen, how can he love -God whom he hath not seen?” 1 John 4:20. If, -therefore, a man loves his neighbor it must be that -he loves God. “Love is of God,” for “God is love.” -Therefore love is the life of God. If that life be in -us, and be given free course, the law will necessarily -be in us, for God’s life is the law for all creation. -That life of love was manifested in the gift of Himself -for the world. “Hereby perceive we the love of -<span class='pageno' id='Page_214'>214</span>God, because He laid down His life for us; and we -ought to lay down our lives for the brethren.”</p> - -<div class='sidenote'>Love Is Unselfishness.</div> - -<p class='c004'>This follows from the foregoing; for -since love means service, and service -means the doing of something for -others, it is evident that love takes no -thought of itself, and that he who loves has no -thought but of how he may bless others. So we -read, “Love suffereth long, and is kind; love envieth -not; love vaunteth not itself, is not puffed up, doth -not behave itself unseemly, seeketh not its own, is -not provoked, taketh not account of evil.” 1 Cor. -13:4, 5, R. V.</p> - -<p class='c004'>It is just on this vital point that everybody in the -world is making or has made a mistake. Happy are -they who have found out their mistake, and have -come to the understanding and practise of true love. -“Love seeketh not her own.” Therefore self-love is -not love at all, in the right sense of the word. It is -only a base counterfeit. Yet the most of that which -in the world is called love, is not really love for -another, but is love of self. Even that which should -be the highest form of love known on earth, the love -which is used by the Lord as a representation of His -love for His people,—the love of husband and wife,—is -more often selfishness than real love. Leaving -out of the question, as unworthy of notice, marriages -that are formed for the purpose of gaining wealth or -position in society, it is a fact, which all will recognize -when their attention is called to it, that in nearly -every case the parties to a marriage are thinking -more of their own individual happiness than of the -<span class='pageno' id='Page_215'>215</span>happiness of the other. Of course this condition of -things exists in varying degrees, and in proportion -as real, unselfish love exists, is there real happiness; -for it is a lesson that the world is slow to learn, that -true happiness is found only when one ceases to seek -for it, and sets about making it for others.</p> - -<div class='sidenote'>“Love Never Faileth.”</div> - -<p class='c004'>Here again is a test which shows -that much that is called love is not -love. Love never ceases. The statement -is absolute, never. There is no -exception, and no allowance made for circumstances. -Love is not affected by circumstances. We often -hear about one’s love growing cold, but that is something -that can never happen. Love is always warm, -always flowing; nothing can freeze the fountain of -love. Love is absolutely endless and unchangeable, -simply because it is the life of God. There is no -other love than the love of God, therefore the only -possibility for true love to be manifested among -mankind is for the love of God to be shed abroad in -the heart by the Holy Spirit.</p> - -<div class='sidenote'>Why Love?</div> - -<p class='c004'>Sometimes when a declaration of love -is made, the loved one asks, “Why do -you love me?” Just as if anybody could -give a reason for love! Love is its own reason. If -the lover can tell just why he loves another, then -that very answer shows that he does not really love. -Whatever object he names as a reason for love, may -sometime cease to exist, and then his supposed love -ceases to exist; but “love never faileth.” Therefore -love can not depend upon circumstances. So the -<span class='pageno' id='Page_216'>216</span>only answer that can be given to the question as to -why one loves, is “because,” because of love. Love -loves, simply because it is love. Love is the quality -of the individual who loves, and he loves because he -has love, irrespective of the character of the object. -The truth of this is seen when we go back to God, the -Fountain of love. He is love; love is His life; but no -explanation of His existence can be given. The -highest human conception of love is to love because -we are loved, or because the object of our love is -lovable. But God loves the unlovely, and those who -hate Him. “We also were aforetime foolish, disobedient, -deceived, serving divers lusts and pleasures, -living in malice and envy, hateful, hating one another. -But when the kindness of God our Saviour, and His -love toward man, appeared, not by works done in -righteousness, which we did ourselves, but according -to His mercy He saved us.” Titus 3:3, 4, R. V. “If -ye love them which love you, what reward have ye? -do not even the publicans the same?” “Be ye therefore -perfect, even as your Father which is in heaven is -perfect.” Matt. 5:46, 48.</p> - -<div class='sidenote'>Working no Ill.</div> - -<p class='c004'>“Love worketh no ill to his neighbor.” -The word “neighbor” means whoever -dwells near. Love, therefore, extends to -everything with which it comes in contact. -He who loves must necessarily love everybody. It -may be objected that love does make distinctions, -and the case of husband and wife, or of any of the -members of a family, may be cited. But the objection -does not hold, for the family relation, rightly -understood, was instituted in order that by a union -<span class='pageno' id='Page_217'>217</span>love might the more effectually be manifested to -others. On the principle that strength is not merely -doubled, but increased tenfold, by union, as shown -by the statement that “one shall chase a thousand, -and two put ten thousand to flight,” union multiplies -the working value of love. If two persons, each of -whom has this unselfish love to all mankind, unite -in love, then their union makes them ten times better -able to serve others. If any one thinks this is too -high a standard, let him remember that we are considering -a very high thing—the highest thing in the -universe. We are talking of love, absolute and unqualified, -as it comes from heaven, and not that -which has been dragged through the mire of earth. -Poor, frail human beings certainly need the very -best.</p> - -<p class='c004'>Since love worketh no ill to his neighbor, it obviously -follows that Christian love,—and there is -really no other love, as we have seen,—does not admit -of wars and fightings. No philosophy can ever -make it appear that it does a man any good to -kill him. When the soldiers asked John the Baptist -what they should do, as followers of the Lamb -of God, to whom he pointed, he replied, “Do violence -to no man.” Luke 3:14. Those who asked -were “soldiers on service,” as we see from the margin -of the Revised Version. And the margin also -gives as the alternative rendering of John’s answer, -“Put no man in fear.” It would be a very mild war -in which this command was followed. If an army -were composed of Christians,—true followers of -Christ,—when they came in contact with the enemy, -instead of shooting them, they would find out what -<span class='pageno' id='Page_218'>218</span>they needed, and supply their wants. “If thine -enemy hunger, feed him; if he thirst, give him drink; -for in so doing thou shalt heap coals of fire on his -head. Be not overcome of evil, but overcome evil -with good.” Rom. 12: 20, 21.</p> - -<div class='sidenote'>“Take Heed.”</div> - -<p class='c004'>“But if ye bite and devour one another, -take heed that ye be not consumed -one of another.” See into -what danger the Galatians had run by following evil -counsel. By departing from the simplicity of the -faith, they were bringing themselves under the curse, -and in danger of hell fire. For “the tongue is a fire, -a world of iniquity; so is the tongue among our members, -that it defileth the whole body, and setteth on -fire the course of nature; and it is set on fire of hell.” -James 3:6. The tongue has devoured more than the -sword, for the sword would never be drawn if it were -not for the unruly tongue. No man can tame it, but -God can. He had done it in the case of the Galatians, -when their mouths were filled with blessing -and praise; but what a change had again taken place! -As the result of their later instruction, they had descended -from blessing to bickering, and instead of -talking to edification, were about to devour one -another.</p> - -<div class='sidenote'>“The Leaven of Malice and Wickedness.”</div> - -<p class='c004'>Verses 8 and 9, following the question, -“Who did hinder you that ye -should not obey the truth?” manifestly -apply here as well as there, since biting -and devouring are very strong evidences -of not obeying the truth. “This persuasion -cometh not of Him that calleth you.” God is the -<span class='pageno' id='Page_219'>219</span>God of peace. Of Christ, the Prince of peace, it -was said, “He shall not strive” (Matt. 12:19); therefore -“the servant of the Lord must not strive” -(2 Tim. 2:24). The Gospel of Jesus Christ is “the -Gospel of peace.” Eph. 6:15. When there is bickering -and strife in the church, be sure that the Gospel -has been sadly perverted. Let no one flatter -himself on his orthodoxy, or his soundness in the -faith, while he has a quarrelsome disposition, or can -be provoked to quarrel. Dissension and strife are -the marks of departure from the faith, if one was -ever in it; for, “being justified by faith, we have peace -with God through our Lord Jesus Christ.” Rom. -5:1. We are not merely at peace with God, but we -have peace with Him—His peace. So this new persuasion, -which led to strife and the devouring of one -another with the tongue of unholy fire, did not come -from God, who had called them into the Gospel. -Only a step aside often leads to a wide divergence. -Two lines of railway may seem to lie parallel, yet -insensibly they diverge until they lead in opposite -directions. “A little leaven leaveneth the whole -lump.” A seemingly “little error,” no matter what -it be, has in it the germ of all wickedness. “Whosoever -shall keep the whole law, and yet offend in one -point, he is guilty of all.” James 2:10. A single -false principle adhered to, will wreck the whole life -and character. The little foxes spoil the vines.</p> - -<div class='sidenote'>The Works of the Flesh.</div> - -<p class='c004'>What are the works of the flesh?—Here -is a sample list of them: “Adultery, -fornication, uncleanness, lasciviousness, -idolatry, witchcraft, hatred, -<span class='pageno' id='Page_220'>220</span>variance, emulations, wrath, strife, seditions, heresies, -envyings, murders, drunkenness, revelings.” Not -a pleasant-sounding list, is it? But it is not all of -them, for the apostle adds, “and such like.” There -is a good deal to think about in this list, taken in -connection with the statement that “they which do -such things shall not inherit the kingdom of God.” -Compare this list with that given by the Lord in -Mark 7:21-23, as the things that come from within, -from the heart of man. They are the very life of the -natural man. They belong to man by nature. -Compare both these lists with the list given in -Rom. 1:28-32, as the things done by the heathen, -who did not like to retain God in their knowledge. -They are the things that are done by all who do not -know the Lord.</p> - -<p class='c004'>Then compare these lists of sins with the list given -by the apostle Paul in 2 Tim. 3:1-5, of things that -will be done in the last days by those who even have -a form of godliness. It will be noticed that all these -lists are essentially the same. When men turn from -“the truth of the Gospel,” which is the power of God -unto salvation to every one that believeth, they inevitably -fall under the power of these sins.</p> - -<div class='sidenote'>“There Is No Difference.”</div> - -<p class='c004'>There is only one flesh of man -(1 Cor. 15:39), since all the inhabitants -of the earth are descendants of the -one pair—Adam and Eve. “By one -man sin entered into the world” (Rom. 5:12), so that -whatever sin there is in the world is common to all -flesh. Therefore it is that in the plan of salvation -“there is no difference between the Jew and the -<span class='pageno' id='Page_221'>221</span>Greek; for the same Lord over all is rich unto all -that call upon Him.” Rom. 10:12. See also Rom. -3:21-24. No person on earth can boast over another, -or has any right to despise another because of -his sinful, degraded condition. The sight or knowledge -of low vices in any people, instead of making us -feel complacent over our superior morality, ought, -on the contrary, to fill us with sorrow and shame; -for it is but a reminder to us of what our human -nature is. The works that manifest themselves in -that murderer, that drunkard, or that libertine, are -simply the works of our flesh. The flesh of mankind -has nothing else in its power but just such -works as are described in this chapter.</p> - -<div class='sidenote'>“And Such Like.”</div> - -<p class='c004'>Read again that list of the works of -the flesh. Some of them are generally -recognized as very bad, or, at any rate, -as not respectable; but others are commonly -regarded as venial sins, if not absolute virtues. -Notice, however, the words “and such like,” which -indicate that all the things here named are identical -in character. The Scripture tells us that hatred is -murder. “Whosoever hateth his brother is a murderer.” -1 John 3:15. Moreover, anger is also murder, -as shown by the Saviour in Matt. 5:21, 22. -Envy, which is so common, also contains murder -in it. But who regards emulation as sinful? Isn’t -emulation encouraged everywhere? Are not children -from their infancy taught to strive to surpass -somebody else? Is not emulation fostered, not only -in schools of all kinds, but also in the home and -in the church? In the Sabbath-school, emulation is -<span class='pageno' id='Page_222'>222</span>fostered by the records that are often read out. So -far from being regarded as sinful in the extreme, it is -cultivated. And yet the Word of God assures us -that it is of the same kind as adultery, fornication, -murder, and drunkenness, and that they which do -such things shall not inherit the kingdom of God. Is -it not a fearful thing?</p> - -<hr class='c010' /> - -<p class='c004'>The love of self, the desire for the supremacy, is -the source of all the other sins that are mentioned. -Out of that have grown innumerable murders; and -yet many mothers are unconsciously training their -children in that very evil, even while striving to -bring them up properly, by saying: “Now see if you -can behave better than so and so.” “See if you can -not learn to read or play better than such an one.” -“See if you can not keep your clothes looking as nice -as that one.” All such expressions, which are everyday -words in thousands of households, are teaching -emulation, setting a false standard. The child is not -taught to distinguish between the right and the wrong, -and to love the right, but is simply trained to appear -better than somebody else. That leads to self-deception -and Pharisaism, for all that is thought -necessary is to present a better appearance than -others, while the heart is corrupt. Those others may -not be of very high character, and so the emulator is -satisfied, even in this faulty exertion, with simply -appearing better than some one who is himself very -bad. Go through the entire list, and study each -word carefully. Ah, the abominable works of the -flesh are lurking where many least suspect them! -They are wherever human flesh is, and are manifest -<span class='pageno' id='Page_223'>223</span>in some form or other wherever the flesh is not -crucified. Sin coucheth at the door.</p> - -<div class='sidenote'>The Flesh and the Spirit in Conflict.</div> - -<p class='c004'>The flesh and the Spirit of God -have nothing in common. They are -“contrary the one to the other,” that -is, they lie over against each other, -like two active foes, each eagerly -watching the opportunity to crush the other. The -flesh is corruption; it can not inherit the kingdom of -God, because corruption doth not inherit incorruption. -1 Cor. 15:50. The flesh can not be converted; -it must be destroyed. The carnal (fleshly) mind “is -enmity against God; for it is not subject to the law -of God, neither indeed can be. So then they that -are in the flesh can not please God.” Rom. 8:7, 8. -Here is the secret of the backsliding of the Galatians, -and of the trouble which so many find in living the -Christian life. The Galatians began in the Spirit, -but thought to attain to perfection by the flesh (chapter -3:3), a thing as impossible as to reach the stars -by delving in the earth. So many people desire to -do right, but, not having definitely and fully yielded -to the Spirit, they can not do the things that they -would. The Spirit strives with them, and has partial -control, or is at times quite fully yielded to, and -they have a rich experience; then the Spirit is -grieved, the flesh asserts itself, and they seem like -other persons. They are swayed at times by the -mind of the Spirit, and at times by the mind of the -flesh (Rom. 8:6), and so, being double-minded, they -are unstable in all their ways (James 1:8). It is a -most unsatisfactory position in which to be.</p> - -<div class='sidenote'>The Spirit and the Law.</div> - -<p class='c004'><span class='pageno' id='Page_224'>224</span>“If ye be led of the Spirit, ye are not -under the law.” “For we know that -the law is spiritual; but I am carnal, -sold under sin.” Rom. 7:14. The -flesh and the Spirit are in opposition; but against the -fruits of the Spirit there is no law. Gal. 5:22, 23. -Therefore the law is against the works of the flesh. -The carnal mind is “not subject to the law of God.” -So those who are in the flesh can not please God, -but are “under the law.” This is another clear -proof of the fact that to be “under the law” is to be -a transgressor of it. “The law is spiritual;” therefore -all who are led by the Spirit are in full harmony -with the law, and so they are not under it.</p> - -<p class='c004'>Here again we see that the controversy was not -whether or not the law should be kept; that never at -that time came into the mind of anybody professing -godliness. But the question was concerning how it -could be fulfilled. The Galatians were being led -astray by the flattering teaching that they themselves -had power to do it, while the heaven-sent apostle -strenuously maintained that only through the Spirit -could it be kept. This he showed from the Scriptures, -from the history of Abraham, and from the -experience of the Galatians themselves. They began -in the Spirit, and as long as they continued in -the Spirit, they ran well; but when they substituted -themselves for the Spirit, immediately the works began -to manifest themselves, which were wholly contrary -to the law. The Holy Spirit is the life of God; -God is love; love is the fulfilling of the law; the law -is spiritual. Therefore whoever would be spiritual -<span class='pageno' id='Page_225'>225</span>must submit to the righteousness of God, which is -witnessed to by the law, but is gained only through -the faith of Jesus Christ. Whoever is led by the -Spirit must keep the law, not as a condition of receiving -the Spirit, but as the necessary result.</p> - -<p class='c004'>We often find people who profess to be so spiritual, -so wholly led by the Spirit, that they do not need to -keep the law. They admit that they do not keep the -law, but say that it is the Spirit that leads them to do -as they do, and that, therefore, it can not be sin, even -though opposed to the law. Such persons make the -terrible mistake of substituting their own carnal mind -for the mind of the Spirit. They have confounded -the flesh with the Spirit, and have thus put themselves -in the place of God. That is the very worst kind of -popery. To speak against the law of God, is to -speak against the Spirit. They are terribly blinded, -and should pray, “Open Thou mine eyes, that I may -behold wondrous things out of Thy law.”</p> - -<div class='sidenote'>The Fruit of the Spirit.</div> - -<p class='c004'>The first-fruit of the Spirit is love, -and “love is the fulfilling of the law.” -Joy and peace come next, for, “being -justified by faith, we have peace with -God through our Lord Jesus Christ.” “And not only -so, but we also joy in God through our Lord Jesus -Christ.” Rom. 5:1, 11. Christ was anointed with -the Holy Ghost (Acts 10:38), or, as stated in another -place, “with the oil of gladness” (Heb. 1:9). -The service of God is a joyful service. The kingdom -of God is “righteousness, and peace, and joy in the -Holy Ghost.” Rom. 14:17. He who is not glad, -<span class='pageno' id='Page_226'>226</span>not occasionally merely, but all the time,—glad in -adversity as well as in prosperity,—does not yet -know the Lord as he should. The words of Christ -lead to fulness of joy. John 15:11.</p> - -<p class='c004'>Love, joy, peace, long-suffering, gentleness, goodness, -faith, meekness, temperance, must come forth -spontaneously from the heart of the true follower of -Christ. They can not be forced. But they do not -dwell naturally in us. It is natural for us to be angry -and exasperated, instead of gentle and long-suffering, -when opposed. Note the contrast between -the works of the flesh and the fruits of the -Spirit. The first come naturally; therefore, in order -for the good fruit to be borne, we must be made -completely over into new creatures. “A good man -out of the good treasure of his heart bringeth forth -that which is good.” Luke 6:45. Goodness comes -not from any man, but from the Spirit of Christ -continually dwelling in him.</p> - -<div class='sidenote'>Christ’s by Crucifixion.</div> - -<p class='c004'>“They that are Christ’s have crucified -the flesh with the passions and lusts.” -It is by death that we become joined to -Christ. As many as are baptized into -Christ, have put on Christ (Gal. 5:27), and as many -as have been baptized into Christ, have been baptized -into His death (Rom. 6:3). “Our old man is crucified -with Him, that the body of sin might be destroyed, -that henceforth we should not serve sin. -For he that is dead is freed from sin.” Rom. 6:6, 7. -“I am crucified with Christ; nevertheless I live; yet -not I, but Christ liveth in me; and the life which I now -live in the flesh I live by the faith of the Son of God, -<span class='pageno' id='Page_227'>227</span>who loved me, and gave Himself for me.” Gal. 2:20. -This is the experience of every true child of God. -“If any man be in Christ, he is a new creature.” -2 Cor. 5:17. He still lives in the flesh, to all outward -appearance the same as other men, yet he is in the -Spirit, and not in the flesh. Rom. 8:9. He lives in -the flesh a life that is not of the flesh, and the flesh -has no power over him, but, so far as its works are -concerned, is dead. “The body is dead because of -sin; but the Spirit is life because of righteousness.”</p> - -<div class='sidenote'>Walking in the Spirit.</div> - -<p class='c004'>“If we live in the Spirit, let us also -walk in the Spirit.” Is there any doubt -as to whether or not we live in the -Spirit?—Not the slightest, nor is there -any implied. Because we live in the Spirit, we are -in duty bound to submit to the Spirit. Only by the -Spirit’s power—the same Spirit that in the beginning -hovered over the face of the deep and brought order -out of chaos—can any person live. “The Spirit of -God hath made me, and the breath of the Almighty -hath given me life.” Job 33:4. By the same breath -were the heavens made. Ps. 33:6. The Spirit of -God is the life of the universe. The Spirit of God in -our nostrils (Job 27:3) keeps us in life. The Spirit -is the universal presence of God, in whom “we live, -and move, and have our being.” We are dependent -on the Spirit for life, and therefore should walk according -to, or be guided by, the Spirit. This is our -“reasonable service.”</p> - -<p class='c004'>What a wondrous possibility is here set forth! To -live in the flesh as though the flesh were spirit. -“There is a natural body, and there is a spiritual -<span class='pageno' id='Page_228'>228</span>body.” “Howbeit that was not first which is spiritual, -but that which is natural; and afterwards that -which is spiritual.” 1 Cor. 15:44, 46. The natural -body we now have; the spiritual body all the true followers -of Christ will receive at the resurrection. -See 1 Cor. 15:42-44, 50-53. Yet in this life, in the -natural body, men are to be spiritual,—to live just as -they will in the future spiritual body. “Ye are not -in the flesh, but in the Spirit, if so be that the Spirit -of God dwell in you.” Rom. 8:9. “The natural -man receiveth not the things of the Spirit of God; for -they are foolishness unto him; neither can he know -them; because they are spiritually discerned. But he -that is spiritual judgeth all things.” 1 Cor. 2:14, 15.</p> - -<p class='c004'>“Except a man be born again [from above], he can -not see the kingdom of God.” “That which is born -of the flesh is flesh; and that which is born of the -Spirit is spirit.” John 3:3, 6. By our natural birth -we inherit all the evils enumerated in this fifth chapter -of Galatians, “and such like.” We are fleshly; -corruption rules in us. By the new birth we inherit -the fulness of God, being made “partakers of the -Divine nature, having escaped the corruption that is -in the world through lust.” 2 Peter 1:4. “The old -man, which is corrupt according to the deceitful -lusts” (Eph. 4:22), is crucified, and “put off,” “that -the body of sin might be destroyed, that henceforth -we should not serve sin” (Rom. 6:6). Abiding in the -Spirit, walking in the Spirit, the flesh with its lusts -has no more power over us than if we were actually -dead and in our graves. It is then the Spirit of God -alone that animates the body. The Spirit uses the -<span class='pageno' id='Page_229'>229</span>flesh as an instrument of righteousness. The flesh is -still corruptible, still full of lusts, still ready to rebel -against the Spirit, but as long as we yield our wills -to God, the Spirit holds the flesh in check. If we -waver, if we in our hearts turn back to Egypt, or if -we become self-confident, and so relax our dependence -on the Spirit, then we build again the things -that we destroyed, and again make ourselves transgressors. -But this need not be. Christ has “power -over all flesh,” and He has demonstrated His ability -to live a spiritual life in human flesh.</p> - -<p class='c004'>This is the Word made flesh, God manifest in the -flesh. It is the revelation of “the love of Christ, -which passeth knowledge, that we might be filled -with all the fulness of God.” With this Spirit of love -and meekness ruling us, we shall not be desirous of -vainglory, provoking one another, envying one another. -All things will be of God, and this will be -acknowledged, so that none will have any disposition -to boast over another.</p> - -<p class='c004'>This Spirit of life in Christ—the life of Christ—is -given freely to all. “Whosoever will, let him take -the water of life freely.” “For the Life was manifested, -and we have seen it, and bear witness, and -show unto you that eternal life, which was with the -Father, and was manifested unto us.” “Thanks be -unto God for His unspeakable gift.”</p> -<div class='chapter'> - <span class='pageno' id='Page_230'>230</span> - <h2 id='chap6' class='c005'>CHAPTER VI. <br /> The Glory of the Cross.</h2> -</div> -<p class='c006'>In the last part of the fifth chapter, and in the -sixth, we learn the practical character of the entire -Epistle. Hasty readers are likely to think that there -is a division in it, and that the latter part treats of -practical, spiritual life, while the first part is devoted -to theoretical doctrines. This is a great error. No -part of the Bible is theory; it is all fact. There is no -part of the Bible that is not spiritual and practical. -Moreover, it is all doctrine. Doctrine means teaching. -Christ’s talk to the multitudes on the mount is -called doctrine, because “He opened His mouth and -taught them.” Some people express a sort of contempt -for doctrine; they speak slightingly of it, as -though it belonged to the realm of abstruse theology, -and not to practical, every-day life. Such ones unconsciously -do dishonor to the preaching of Christ, -which was nothing else but doctrine. That is to say, -He always taught the people. All true doctrine is -intensely practical; it is given to men for no other -purpose than to be practised.</p> - -<div class='sidenote'>Sermonizing Not Doctrine.</div> - -<p class='c004'>People are led into this error -by a wrong use of words. That -which they call doctrine, and which -they speak of as impractical, is not -doctrine, but sermonizing. That is impractical, and -<span class='pageno' id='Page_231'>231</span>has no place in the Gospel. No preacher of the Gospel -ever “delivers a sermon.” If he does, it is because -he chooses for a time to do something else -besides preach the Gospel. Christ never delivered a -sermon. Instead of that, He gave the people doctrine; -that is to say, He taught them. He was “a -Teacher sent from God.” So the Gospel is all doctrine; -it is instruction in the life of Christ.</p> - -<p class='c004'>The object of this Epistle is clearly seen in this -closing portion. It is not to furnish ground for controversy, -but to silence it by leading the readers to -submit themselves to the Spirit, whose fruits are love, -joy, peace, long-suffering, gentleness, goodness. Its -purpose is to reclaim those who are sinning against -God by “trying to serve” Him in their “own weak -way,” and to lead them to serve indeed “in newness -of Spirit.” All the so-called argument of the preceding -portion of the Epistle is simply the demonstration -of the fact that “the works of the flesh,” which are -sin, can be escaped only by the circumcision of the -cross of Christ,—by serving God in Spirit, and having -no confidence in the flesh.</p> - -<hr class='c010' /> - -<p class='c004'>“Brethren, even if a man be overtaken in any trespass, -ye which are spiritual, restore such a one in a -spirit of meekness; looking to thyself, lest thou also -be tempted. Bear ye one another’s burdens, and so -fulfil the law of Christ. For if a man thinketh himself -to be something, when he is nothing, he deceiveth -himself. But let each man prove his own work, -and then shall he have his glorying in regard of himself -alone, and not of his neighbor. For each man -shall bear his own burden.</p> - -<p class='c004'><span class='pageno' id='Page_232'>232</span>“But let him that is taught in the Word communicate -unto him that teacheth in all good things. Be -not deceived; God is not mocked; for whatsoever a -man soweth, that shall he also reap. For he that -soweth unto his own flesh shall of the flesh reap corruption; -but he that soweth unto the Spirit shall of -the Spirit reap eternal life. And let us not be weary -in well-doing; for in due season we shall reap, if we -faint not. So then, as we have opportunity, let us -work that which is good toward all men, and especially -toward them that are of the household of -the faith.</p> - -<p class='c004'>“See with how large letters I have written unto -you with mine own hand. As many as desire to -make a fair show in the flesh, they compel you to be -circumcised; only that they may not be persecuted -for the cross of Christ. For not even they who -receive circumcision do themselves keep the law; -but they desire to have you circumcised, that they -may glory in your flesh. But far be it from me to -glory, save in the cross of our Lord Jesus Christ, -through which the world hath been crucified unto -me, and I unto the world. For neither is circumcision -anything, nor uncircumcision, but a new creature. -And as many as shall walk by this rule, peace -be unto them, and mercy, and upon the Israel of God.</p> - -<p class='c004'>“From henceforth let no man trouble me; for I -bear branded on my body the marks of Jesus.</p> - -<p class='c004'>“The grace of our Lord Jesus Christ be with your -spirit, brethren. Amen.” Galatians 6, R. V.</p> - -<div class='sidenote'>A Radical Change.</div> - -<p class='c004'><span class='pageno' id='Page_233'>233</span>When men set out to make themselves -righteous, pride, emulation, vainglory, -boasting, criticism, fault-finding, and -backbiting, leading to open quarrels, are -the result. So it was with the Galatians, and so it -will ever be. It can not be otherwise. Each individual -has his own conception of the law,—for, having -determined to be justified by the law, he reduces -it to the level of his own mind, so that he may be -judge,—and can not resist examining his brethren, as -well as himself, to see if they are up to his measure. -If his critical eye detects one who is not walking according -to his rule, he at once proceeds to “deal with -the offender,” who, if humble submission—not to -God, but to his judges—be not tendered, must be -turned out of the church, lest the robes of “our righteousness” -be defiled by contact with him. The self-righteous -ones constitute themselves their brother’s -keeper, to the extent of keeping him out of their -company, lest they should be disgraced. In marked -contrast with this spirit, which is all too common in -the church, is the exhortation with which this chapter -opens. Instead of hunting for faults, that we -may condemn them, we are to hunt for sinners, that -we may save them.</p> - -<div class='sidenote'>“Sin Coucheth at the Door.”</div> - -<p class='c004'>To Cain God said, “If thou doest -not well, sin coucheth at the door; -and unto thee is its desire, but thou -shouldest rule over it.” Gen. 4:7, -R. V., margin. Sin is a venomous beast, lurking in -secret, watching every opportunity to spring upon -<span class='pageno' id='Page_234'>234</span>and overcome the unwary. Its desire is to ensnare us, but -power has been given us to rule over it. “Let not -sin therefore reign in your mortal body.” Nevertheless -it is possible (not necessary) for the most zealous -ones to be overtaken. “These things write I unto -you, that ye may sin not. And if any man sin, we -have a Comforter with the Father, Jesus Christ the -Righteous; and He is the propitiation for our sins; -and not for ours only, but also for the whole world.” -1 John 2:1, 2, R. V., margin. So, even though a -man be overtaken in any trespass, he is to be restored, -and not thrust further away.</p> - -<div class='sidenote'>The Gospel Means Restoration.</div> - -<p class='c004'>“For the Son of man is come to -save that which was lost. How think -ye? if a man have an hundred sheep, -and one of them be gone astray, doth -he not leave the ninety and nine, and -goeth into the mountains, and seeketh that which -is gone astray? And if so be that he find it, verily -I say unto you, he rejoiceth more of that sheep, than -of the ninety and nine which went not astray. Even -so it is not the will of your Father which is in heaven, -that one of these little ones should perish.” Matt. -18:11-14. Christ is now in the heavens “until the -times of restoration of all things.”</p> - -<div class='sidenote'>Save the One.</div> - -<p class='c004'>The Lord represents His work by the -case of the shepherd who seeks after the -one sheep that has gone astray. The work -of the Gospel is an individual work. Even -though under the preaching of the Gospel thousands -accept it in one day, as the result of one discourse, it -<span class='pageno' id='Page_235'>235</span>is because of its effect on each individual heart. -When the preacher, in speaking to thousands, addresses -each one individually, then he is doing the -work of Christ. So if a man be overtaken in a fault, -restore such an one, in the spirit of meekness. No -man’s time is so precious that it is wasted when devoted -to the salvation of one single person. Some of -the most important and glorious truths that we have -on record as uttered by Christ, were addressed to -only one listener. He who looks after and cares for -the single lambs of the flock, is a good shepherd.</p> - -<div class='sidenote'>The Ministry of Reconciliation.</div> - -<p class='c004'>“God was in Christ, reconciling the -world unto Himself, not imputing -their trespasses unto them; and hath -committed unto [put into] us the -word of reconciliation.” 2 Cor. 5:19. He “His own -self bare our sins in His own body.” 1 Peter 2:24. -He did not impute our trespasses to us, but took them -all on Himself. “A soft answer turneth away wrath.” -Christ comes to us with gentle words, not harshly -chiding us, in order that He may win us. He calls -us to come to Him and find rest; to exchange our -galling yoke of bondage, and heavy burden, for His -easy yoke and light burden.</p> - -<div class='sidenote'>In Christ’s Stead.</div> - -<p class='c004'>All Christians are one in Christ. -There is but one seed—all are embraced -in Christ, the Representative Man. -Therefore “as He is, so are we in this -world.” 1 John 4:17. Christ was in this world as -an example of what men ought to be, and of what -His true followers will be when wholly consecrated -<span class='pageno' id='Page_236'>236</span>to Him. To His disciples He says, “As My Father -hath sent Me, even so send I you,” and to this end -He clothes them with His own power through the -Spirit. “God sent not His Son into the world to -condemn the world; but that the world through Him -might be saved.” John 3:17. Therefore we are not -sent to condemn, but to save. Hence the injunction, -“If a man be overtaken in a fault, ... restore -such an one.” This is not to be limited to those who -are associated with us in church capacity. We are -sent as ambassadors for Christ, to beseech men, in -Christ’s stead, to be reconciled to God. 2 Cor. 5:20. -The whole universe provides no greater work; no -higher office can be found in heaven or earth than -that of ambassador for Christ, which is the office of -even the lowliest and most despised soul that is -reconciled to God.</p> - -<div class='sidenote'>“Ye Which Are Spiritual.”</div> - -<p class='c004'>Only such ones are called upon to -restore the erring; none others can do -it. The Holy Spirit alone must speak -through those who would reprove and -rebuke. It is Christ’s own work that -is to be done, and only by the power of the Spirit -can anybody be a witness to Him. But would it, -then, not be great presumption for anybody to go -to restore a brother? Would it not be as much as -claiming that he himself is spiritual? It is indeed no -light matter to stand in Christ’s place to any fallen -man; and the design of God is that each one should -take heed to himself, “considering thyself lest thou -also be tempted.” It is plain that the rule here laid -down is calculated to work a revival in the church. -<span class='pageno' id='Page_237'>237</span>As soon as a man is overtaken in a fault, the duty -of each one is—not straightway to talk to somebody -about him, nor even to go directly to the erring one -himself, but—to ask himself, How do I stand? Am -I not guilty, if not of the same thing, of something -equally bad? May it not even be that some fault in -me has led to his fall? Am I walking in the Spirit, -so that I could restore him, and not drive him further -away? This would result in a complete reformation -in the church, and it might well be that by the time -the others had got into condition to go to the faulty -one, he might also have recovered himself from the -snare of the devil.</p> - -<div class='sidenote'>Bound in Heaven.</div> - -<p class='c004'>In giving directions how to deal with -one who has committed a trespass (Matt. -18:10-18), the Saviour said, “Verily I say -unto you, Whatsoever ye shall bind on -earth shall be bound in heaven; and whatsoever ye -shall loose on earth shall be loosed in heaven.” -Does this mean that God pledges Himself to be -bound by any decision that any company of men calling -themselves His church may make?—Certainly -not. Nothing that is done on earth can change -God’s will. The history of the church, as we have it -for nearly eighteen hundred years, is a record of mistakes -and errors, of self-aggrandizement, and of putting -self in the place of God. Who can read the history -of the councils of the church, and say that God -was in any of them, or that He either prompted or -sanctioned any of their decrees?</p> - -<p class='c004'>What, then, did Christ mean?—Just what He said. -His instruction shows that He meant that the church -<span class='pageno' id='Page_238'>238</span>should be spiritual,—filled with the spirit of meekness,—and -that every one who spoke should “speak as the -oracles of God.” Only the Word of Christ should be -in the heart and mouth of all who deal with a trespasser. -When this is the case, it follows, since God’s -Word is settled forever in heaven, that whatever is -bound on earth must necessarily be bound in heaven. -But this will not be the case unless the Scriptures are -strictly followed in letter and in spirit.</p> - -<div class='sidenote'>“The Law of Christ.”</div> - -<p class='c004'>This is fulfilled by bearing one another’s -burdens, because the law of -Christ’s life is to bear burdens. “All we -like sheep have gone astray; we have -turned every one to his own way; and the Lord hath -laid on Him the iniquity of us all.” Isa. 53:6. -“Surely He hath borne our griefs, and carried our -sorrows.” Whoever would fulfil His law must have -His life in him, still doing the same work for the -strayed and fallen.</p> - -<p class='c004'>“In all things it behooved Him to be made like -unto His brethren, that He might be a merciful and -faithful High Priest in things pertaining to God, to -make reconciliation for the sins of the people. For -in that He Himself hath suffered being tempted, He -is able to succor them that are tempted.” Heb. -2:17, 18. He knows what it is to be sorely tempted, -and He knows how to overcome. Yea, although He -“knew no sin,” He was made even to be sin for us, -that we might be made the righteousness of God in -Him. 2 Cor. 5:21. He took every one of our sins, -and confessed them before God as His own. Even -so He comes to us. Instead of upbraiding us for -<span class='pageno' id='Page_239'>239</span>our sin, He opens His heart to us, and tells us how -He has suffered with the same infirmity, and that He -knows all the hardship, the pain, the sorrow, and the -shame. Thus He draws us to Himself, and wins our -confidence. Knowing that He has passed through -the same experience, that He has been down into the -very depths, we are ready to listen to Him when -He talks about the way of escape. We know that -He is talking from experience.</p> - -<p class='c004'>The greatest part, therefore, of the work of saving -sinners is to show ourselves one with them. That is -to say, it is in the confession of our own faults that -we save others. The man who feels himself without -sin, is not the man to restore the sinful. He who -goes to one who is overtaken in any trespass, and -says, “How in the world could you ever do such a -thing? I never did a thing like that in my life, and -I can’t see how anybody with any sense of self-respect -could do so,” might far better stay at home. -God chose one Pharisee, and only one, to be an -apostle, but he was not sent forth until he could -acknowledge himself to be the chief of sinners. -1 Tim. 1:15. It is humiliating to confess sin. That -is true, but the way of salvation is the way of the -cross. It was only by the cross that Christ could be -the Saviour of sinners. Therefore if we would share -His joy, we must with Him endure the cross, despising -the shame. Remember this fact: It is only by -confessing our own sins that we can save others -from their sins. Only thus can we show them the -way of salvation; for it is he who confesses his sins -that obtains cleansing from them, and so can lead -others to the fountain.</p> - -<div class='sidenote'>Man Is Nothing.</div> - -<p class='c004'><span class='pageno' id='Page_240'>240</span>“If a man thinketh himself to be something, -when he is nothing, he deceiveth -himself.” Mark those words, “when he is -nothing.” It does not say that we should -not think ourselves to be something until we are -something. No; it is a statement of the fact that we -are nothing. Not merely a single individual, but all -nations, are nothing before the Lord. If we ever at -any time think ourselves to be something, we deceive -ourselves. And we often do deceive ourselves, and -thus mar the work of the Lord. Remember the law -of Christ. Although He was everything, He emptied -Himself. He obliterated Himself, that the work of -God might be done. “The servant is not greater -than his lord.” God alone is great; “every man at -his best state is altogether vanity.” God alone is -true, but every man a liar. When we acknowledge -this, and live in consciousness of it, then we are -where the Spirit of God can fill us, and then God can -work through us. The “man of sin” is he that exalteth -himself. 2 Thess. 2:3, 4. The child of God -is the one who humbles himself.</p> - -<div class='sidenote'>Bear Your Own Burdens.</div> - -<p class='c004'>“For every man shall bear his own -burden.” Is this a contradiction of -verse 2?—By no means. When the -Scripture tells us to bear one another’s -burdens, it does not tell us to throw our burdens -on one another. Each one is to cast his burden -on the Lord. Ps. 55:22. He bears the burden of -the whole world, of all mankind, not in mass, but for -each individual. We cast our burdens on Him, not -<span class='pageno' id='Page_241'>241</span>by gathering them up in our hands, or with our -mind, and hurling them from ourselves to one who -is at a distance. That can never be done. Many -have tried to get rid of their burden of sin and pain -and care and sorrow, but have failed, and have felt -it roll back upon their own heads heavier than ever, -until they have well-nigh sunk in despair. What was -the trouble?—Simply this: they regarded Christ as -at a distance from them, and they felt that they themselves -must bridge the gulf. It is impossible. The -man who is “without strength” can not cast his burden -the length of his arm, and as long as we keep the -Lord at arm’s length, we shall not know rest from -the weary load. It is when we recognize and confess -Him in us, as our sole support, our life, the One -whose power it is that makes every motion, and so -confess that we are nothing, and sink out of sight, no -longer deceiving ourselves, that we leave the burden -resting on Christ. He knows what to do with it, -and yoking up with Him we learn of Him how to -bear the burdens of others.</p> - -<p class='c004'>Then how about bearing our own burden?—Ah, -it is the Divine “power that worketh in us” that bears -it! “I am crucified with Christ; nevertheless I live; -yet not I, but Christ liveth in me.” It is I, and yet -it is not I, but Christ. Now I have learned the -secret. I will not weary somebody else with the -story of my burden, but will bear it myself, yet not -I, but Christ in me. There are people enough in the -world who have not yet learned this lesson of Christ, -so that every child of God will always find work to -do in bearing burdens for others; his own he will -<span class='pageno' id='Page_242'>242</span>intrust to the Lord, to find whom he has no further -to go than to his own heart. Is it not blessed to -have “One who is mighty” always under the burden -which falls upon our shoulders?</p> - -<p class='c004'>This lesson we learn from the life of Christ. He -went about doing good, for God was with Him. He -comforted the mourners, He bound up the broken-hearted, -He healed all that were oppressed of the -devil. Not one who came to him with a tale of sorrow -or a distressing malady was turned away without -relief; “that it might be fulfilled which was -spoken by Esaias the prophet, saying, Himself took -our infirmities, and bare our sicknesses.” Matt. -8:17. And then when night sent the multitude to -their beds, He sought the mountain or the forest, -that in communion with the Father, by whom He -lived, He might find a fresh supply of life and -strength for His own soul. “Let every man prove -his own work.” “Examine yourselves, whether ye -be in the faith; prove your own selves. Know ye -not your own selves, how that Jesus Christ is in you, -except ye be reprobates?” 2 Cor. 13:5. “Though -He was crucified through weakness, yet He liveth by -the power of God. For we also are weak with Him, -but we shall live with Him by the power of God.” -Verse 4, margin. So if our faith proves to us that -Christ is in us,—and faith proves to us the reality of -the fact,—we have rejoicing in ourselves alone, and -not in another. We joy in God through our Lord -Jesus Christ, and our joy does not depend upon any -<span class='pageno' id='Page_243'>243</span>other person in the world. Though all should fail -and be discouraged, we can stand, for the foundation -of God—Christ—standeth sure.</p> - -<p class='c004'>Therefore let no one who calls himself a Christian -be content to lean on somebody else, but let him, -though he be the weakest of the weak, be a burden-bearer,—a -worker together with God,—in Christ -bearing quietly and uncomplainingly his own burdens, -and those of his neighbors also. He can discover -some of the burdens of his uncomplaining -brother, and bear them, and the other will do likewise. -So the rejoicing of the weak will be, “The -Lord Jehovah is my strength and my song; He also -is become my salvation.”</p> - -<div class='sidenote'>Communicating Good Things.</div> - -<p class='c004'>“Let him that is taught in the -Word communicate unto him that -teacheth in all good things.” There -can be no doubt but that this refers -primarily to temporal support. “The laborer is worthy -of his hire.” If a man gives himself wholly to -the ministry of the Word, it is evident that the things -necessary for his sustenance must come from those -who are taught. But this by no means exhausts the -meaning of the injunction. The one who is taught -in the Word must communicate to the teacher “in -all good things.” Mutual help is the burden of this -chapter. “Bear ye one another’s burdens.” Even -the teacher who is supported by those who are -taught, is to assist others pecuniarily. Christ and the -apostles, who had nothing of their own—for Christ -was the poorest of the poor, and the disciples had left -<span class='pageno' id='Page_244'>244</span>all to follow Him—nevertheless distributed to the -poor out of their little store. See John 13:29.</p> - -<p class='c004'>When the disciples told Jesus to send the hungry -multitudes away, that they might buy themselves -victuals, He said, “They need not depart; give ye -them to eat.” Matt. 14:16. He was not trifling with -them; He meant what He said. He knew that they -had nothing to give the people, but they had as much -as He had. They did not perceive the power of His -words, so He Himself took the few loaves and dealt -out to the disciples, and thus they did really feed the -hungry people. But His words to them meant that -they should do just what He did. How many times -our own lack of faith in Christ’s Word has hindered -us from doing good and communicating (Heb. -13:16), the sacrifices which please God.</p> - -<p class='c004'>As the teachers contribute not only the Word but -temporal support as well, so those who are taught in -the Word should not confine their liberality merely -to temporal t -hings. It is a mistake to suppose that -ministers of the Gospel never stand in need of spiritual -refreshment, or that they can not receive it from -the weakest in the flock. No one can ever tell how -much the souls of teachers are encouraged by the -testimonies of faith and joy in the Lord, which come -from the mouths of those who have heard the Word. -It is not simply that the teacher sees that his labor is -not in vain. The testimony may have no reference -whatever to anything that he has done; but a humble -soul’s joyful testimony to what God has done for him, -will often, through the refreshment it gives the -teacher of the Word, be the means of strengthening -the souls of hundreds.</p> - -<div class='sidenote'>Sowing and Reaping.</div> - -<p class='c004'><span class='pageno' id='Page_245'>245</span>“Whatsoever a man soweth, that -shall he also reap.” A simple statement -of fact, that can not be made -plainer by any amount of talk. The -harvest, which is the end of the world, will reveal -what the sowing has been, whether wheat or tares. -“He that soweth to his flesh shall of the flesh reap -corruption; but he that soweth to the Spirit shall of -the Spirit reap life everlasting.” “Sow to yourselves -in righteousness, reap in mercy; break up your fallow -ground; for it is time to seek the Lord, till He come -and rain righteousness upon you.” Hosea 10:12. -“He that trusteth in his own heart is a fool,” and -equally foolish is he who trusts in other men, as is -seen from the next verse: “Ye have plowed wickedness, -ye have reaped iniquity; ye have eaten the fruit -of lies; because thou didst trust in thy way, in the -multitude of thy mighty men.” “Cursed be the man -that trusteth in man, and maketh flesh his arm,” -whether it be his own flesh or that of some other -man. “Blessed is the man that trusteth in the Lord, -and whose hope the Lord is.” Jer. 17:5, 7.</p> - -<p class='c004'>Everything enduring comes from the Spirit. The -flesh is corrupt, and it corrupts. He who consults -only his own pleasure,—fulfilling the desires of the -flesh and of the mind,—will reap a harvest of corruption -and death. But “the Spirit is life because of -righteousness,” and he who consults only the mind -of the Spirit, will reap everlasting glory; for “if the -Spirit of Him that raised up Jesus from the dead -dwell in you, He that raised up Christ from the dead -shall also quicken your mortal bodies by His Spirit -<span class='pageno' id='Page_246'>246</span>that dwelleth in you.” “For if ye live after the flesh, -ye shall die; but if ye through the Spirit do mortify -the deeds of the body, ye shall live.” Rom. 8:11, 13. -Wonderful! If we live, we die; if we die, we live! -This is the testimony of Jesus: “Whosoever will save -his life shall lose it; and whosoever will lose his life -for My sake shall find it.” Matt. 16:25.</p> - -<p class='c004'>This does not mean the loss of all joy in this present -time. It does not mean undergoing a continual -deprivation and penance, going without something -that we long for, for the sake of getting something -else by and by. It does not mean that life in this -present time shall be a living death, a long-drawn-out -agony. Far from it. That is a crude and false idea -of the Christian life—the life that is found in death. -No; whoever comes to Christ and drinks of the -Spirit, has in himself “a well of water springing up -into everlasting life.” John 4:14. The joy of eternity -is his now. His joy is full day by day. He is -abundantly satisfied with the fatness of God’s house, -drinking of the river of God’s own pleasure. He has -all that he longs for, because his heart and his flesh -cry out only for God, in whom is all fulness. Once -he thought he was “seeing life,” but now he knows -that he was then but gazing into the grave, the pit -of corruption. Now he begins really to live, and the -joy of the new life is “unspeakable, and full of glory.” -So he sings:—</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Now none but Christ can satisfy,</div> - <div class='line in2'>None other name for me;</div> - <div class='line'>There’s love, and life, and lasting joy,</div> - <div class='line in2'>Lord Jesus, found in Thee.”</div> - </div> - </div> -</div> - -<p class='c009'><span class='pageno' id='Page_247'>247</span>A shrewd general always seeks to seize upon the -strongest positions; so wherever there is a rich promise -to believers, Satan tries to distort it, so as to make -it a source of discouragement. Accordingly, he has -made many believe that the words, “He that soweth -to his flesh shall of the flesh reap corruption,” mean -that they must all their lives, even after being born of -the Spirit, suffer the consequences of their former life -of sin. Some have supposed that even in eternity -they would have to bear the scars of their old sins, -saying, “I can never hope to be what I should have -been if I had never sinned.”</p> - -<p class='c004'>What a libel on God’s mercy, and the redemption -that is in Christ Jesus! That is not the freedom -wherewith Christ makes us free. The exhortation is, -“As ye have yielded your members servants to uncleanness -and to iniquity unto iniquity; even so now -yield your members servants to righteousness unto -holiness;” but if the one who thus yields himself to -righteousness must always be handicapped by his -former bad habits, that would prove that the power of -righteousness is less than that of sin. But that is -not so. Grace abounds over sin, and is as mighty as -the heavens.</p> - -<p class='c004'>Here is a man who for gross crimes has been condemned -to imprisonment for life. After a few years’ -imprisonment he receives a free pardon, and is set at -liberty. Some time afterward we meet him, and see -a fifty-pound cannon-ball attached to his leg by a -huge chain, so that he can move about only with the -greatest difficulty. “Why, how is this?” we ask in -surprise. “Were you not given your freedom?” “Oh, -<span class='pageno' id='Page_248'>248</span>yes,” he replies, “I am free; but I have to wear this -ball and chain as a reminder of my former crimes.” -One would not think such “freedom” as that very -desirable.</p> - -<p class='c004'>Every prayer inspired by the Holy Ghost is a -promise of God; and one of the most gracious of -these is this: “Remember not the sins of my youth, -nor my transgressions; according to Thy mercy remember -Thou me for Thy goodness’ sake, O Lord.” -Ps. 25:7. When God forgives our sins, and forgets -them, He gives us such power to escape from them -that we shall be as though we had never sinned. By -the “exceeding great and precious promises,” we are -made “partakers of the Divine nature, having escaped -the corruption that is in the world through lust.” -2 Peter 1:4. Man fell by partaking of the tree of -knowledge of good and evil; the Gospel presents such -a redemption from the fall, that all the black memories -of sin are effaced, and the redeemed ones come -to know only the good, like Christ, “who knew no -sin.”</p> - -<p class='c004'>Yes; they that sow to the flesh shall of the flesh -reap corruption, as we have all proved in ourselves. -“But ye are not in the flesh, but in the Spirit, if so be -that the Spirit of God dwell in you.” The Spirit has -power to free us from the sins of the flesh, and from -all their consequences. Christ “loved the church, -and gave Himself for it; that He might sanctify and -cleanse it with the washing of water by the Word, -that He might present it to Himself a glorious -church, not having spot, or wrinkle, or any such -thing; but that it should be holy and without blemish.” -<span class='pageno' id='Page_249'>249</span>Eph. 5:25-27. “By His stripes we are healed.” -The memory of sin,—not of individual sins,—will be -perpetuated in eternity only by the scars in the hands -and feet and side of Christ, which are the seal of our -perfect redemption.</p> - -<div class='sidenote'>Be Not Weary.</div> - -<p class='c004'>How naturally the exhortation follows, -“Let us not be weary in well-doing; for in -due season we shall reap, if we faint not.” -It is so easy for us to get tired doing good, -that is, when we are not looking to Jesus. We like -to have little intermissions, because constant doing -good seems too much of a strain. But that is only -when we have not fully learned the joy of the Lord, -which is the strength that enables us to keep from -getting weary. “They that wait upon the Lord shall -renew their strength; they shall mount up with wings -as eagles; they shall run, and not be weary; they shall -walk, and not faint.” Isa. 40:31.</p> - -<p class='c004'>But that which is especially referred to here, as the -context shows, is not simply the resisting of temptation -in our own flesh, but the helping of others. -Here we need to learn a lesson from Christ, who -“shall not fail nor be discouraged till He have set -judgment in the earth.” Though nine out of ten -whom He relieved never showed the least sign of -appreciation, it made no difference with Him. He -came to do good, and not to be appreciated. Therefore, -“in the morning sow thy seed, and in the evening -withhold not thine hand; for thou knowest not -whether shall prosper, either this or that, or whether -they both shall be alike good.” Eccl. 11:6. We can -<span class='pageno' id='Page_250'>250</span>not tell how much we shall reap, nor from which of -the seed that we sow. Some may fall by the wayside, -and be snatched away before it has time to take root, -and other may fall on stony ground, where it will -wither, and still other may fall among thorns, and be -choked; but one thing is certain, and that is that we -shall reap. We do not know whether the morning -sowing or the evening sowing will prosper, or whether -both shall alike be good; but there is no possibility -that both can be bad. One or the other alone may -prosper, or else both may be good. Isn’t that encouragement -enough for us not to be weary in well-doing? -The ground may seem poor, and the season -may not be favorable, so that the prospect for a crop -may be most unpromising, and we may be tempted -to think that all our labor is wasted. Not so; “in -due season we shall reap, if we faint not.” “Therefore, -my beloved brethren, be ye steadfast, unmovable, -always abounding in the work of the Lord, -forasmuch as ye know that your labor is not in vain -in the Lord.” 1 Cor. 15:58.</p> - -<div class='sidenote'>Make No Difference.</div> - -<p class='c004'>“As we have therefore opportunity, let -us do good unto all men, especially unto -them who are of the household of faith.” -In this we see that the apostle speaks of -temporal help, for it needs no special exhortation to -preach the Word to those who are not of the household -of faith; they are the ones to whom it is specially -to be preached; but there is a natural tendency—natural, -I say, not spiritual—to limit charities to -those who are called “deserving.” We hear much -about “the worthy poor.” But we are all unworthy -<span class='pageno' id='Page_251'>251</span>of the least of God’s blessings, yet He showers them -upon us continually. “If ye do good to them which -do good to you, what thank have ye? for sinners also -do even the same. And if ye lend to them of whom -ye hope to receive, what thank have ye? for sinners -also lend to sinners, to receive as much again. -But love ye your enemies, and do good, and lend, -hoping for nothing again; and your reward shall be -great, and ye shall be the children of the Highest; -for He is kind unto the unthankful and to the evil.”</p> - -<div class='sidenote'>Seek the Opportunity.</div> - -<p class='c004'>Note especially the beginning of the -tenth verse. “As we have therefore -opportunity,” let us do good unto all -men. Doing good to others is to be -considered a privilege to be enjoyed, and not an irksome -duty to be discharged. Men do not speak of -disagreeable things as opportunities. No one says -that he had an opportunity to injure himself, or that -he had an opportunity to lose some money. On the -contrary, a man will speak of an opportunity to make -some money, or to escape from some threatened danger. -It is thus that we are to consider doing good -to the needy. But opportunities are always sought -for. Men are always on the lookout for an opportunity -to get gain. So the apostle teaches us that -we should be seeking opportunities to help some one. -This Christ did. He “went about doing good.” He -traveled about the country on foot, searching opportunities -to do somebody some good, and He found -them. He did good, “for God was with Him.” His -name is Immanuel, which means, “God with us.” -Now, as He is with us all the days, even to the end of -<span class='pageno' id='Page_252'>252</span>the world, so God is with us, doing good to us, that -we also may do good. “We then, as workers together -with Him, beseech you also that ye receive not -the grace of God in vain.” To this end, “receive ye -the Holy Ghost.”</p> - -<div class='sidenote'>Closing Words.</div> - -<p class='c004'>We come now to the close of this most -wonderful letter. Even as the whole of the -Gospel is contained in the greeting, so we -find it in the end. The apostle literally -knew nothing else save Jesus Christ and Him crucified. -He could not greet his friends without mentioning -it. In every chapter of this Epistle, but -especially in the last two, do we see how directly it is -addressed to us. Everybody uses verses 1, 7-10 as -applicable now, without any thought of the Galatians; -but just as surely as these verses mean us, just -the same as though the Galatians had never lived, so -does the entire Epistle.</p> - -<p class='c004'>The consuming zeal of the apostle Paul in writing -it is seen in the fact that, contrary to his usual custom, -he seized the pen and wrote the Epistle with -his own hand. Verse 11. As intimated in chapter 4, -the apostle suffered from weak eyes, which hindered -him much in his work, or would have hindered him -but for the power of God resting on him; so that it -was necessary for him always to have some one with -him, to minister unto him, and to serve as amanuensis. -From the Second Epistle to the Thessalonians -(chapter 2:2) we learn that some took advantage of -this fact to write letters to the churches in Paul’s -name, which troubled the brethren; but in the close -of that Epistle (chapter 3:16-18) Paul indicated to -<span class='pageno' id='Page_253'>253</span>them how they might know an epistle that came from -him. No matter by whom the body of it was written, -he wrote the salutation and the signature with his -own hand. So great was the urgency in this case, -however, that he wrote the entire Epistle himself.</p> - -<div class='sidenote'>Only a Show.</div> - -<p class='c004'>We can not deceive God, and it is useless -to deceive ourselves or others. “The Lord -seeth not as man seeth; for man looketh on -the outward appearance, but the Lord looketh -on the heart.” 1 Sam. 16:7. The circumcision -in which the “false brethren” were seeking to induce -the Galatians to trust, meant self-righteousness, instead -of righteousness by faith. They had the law -only as “the form of righteousness and of truth.” -With their works they could make “a fair show in -the flesh,” but it was only an empty show; there was -no reality in it. They could seem righteous without -suffering persecution for the cross of Christ.</p> - -<p class='c004'>They did not indeed keep the law; not by any -means; for the flesh is opposed to the law of the -Spirit, and “they that are in the flesh can not please -God.” But they desired converts to “our faith,” as -so many call the particular theories which they hold. -Christ said, “Woe unto you, scribes and Pharisees, -hypocrites! for ye compass sea and land to make one -proselyte, and when he is made, ye make him two-fold -more the child of hell than yourselves.” Matt. -23:15. Such teachers glory in the flesh of their -“converts.” If they can count so many as belonging -to “our denomination,” so much “gain” in the past -year, they feel virtuously happy. Numbers and appearances -<span class='pageno' id='Page_254'>254</span>count for much with men, but for nothing -with God.</p> - -<div class='sidenote'>Real and Lasting Glory.</div> - -<p class='c004'>“God forbid that I should glory, -save in the cross of our Lord Jesus -Christ.” Why glory in the cross?—Because -by it the world is crucified -to us, and we to the world. The Epistle ends where -it begins,—with deliverance from “this present evil -world,” and it is the cross alone that accomplishes -the deliverance. The cross is the symbol of humiliation, -therefore we glory in it, because in humility is -exaltation.</p> - -<div class='sidenote'>God Revealed in the Cross.</div> - -<p class='c004'>Read the words of the Lord by the -mouth of Jeremiah: “Let not the wise -man glory in his wisdom, neither let -the mighty man glory in his might, let -not the rich man glory in his riches.” Jer. 9:23.</p> - -<p class='c004'>Why should not the wise man glory in his wisdom?—Because -so far as it is his own wisdom, it is -foolishness. “The wisdom of this world is foolishness -with God.” “The Lord knoweth the thoughts -of the wise, that they are vain.” 1 Cor. 3:19, 20. -No man has any wisdom in which to glory, for his -own wisdom is foolishness, and wisdom which God -gives is something to cause humility instead of pride.</p> - -<p class='c004'>What about might? “All flesh is grass,” Isa. -40:6. “Every man at his best state is altogether -vanity.” Ps. 39:5. “Men of low degree are vanity, -and men of high degree are a lie; to be laid in the balance, -they are altogether lighter than vanity.” But -“power belongeth unto God.” Ps. 62:9, 11.</p> - -<p class='c004'><span class='pageno' id='Page_255'>255</span>As to riches, they are “uncertain.” 1 Tim. 6:17. -Man “heapeth up riches, and knoweth not who shall -gather them.” “Riches certainly make themselves -wings; they fly away as an eagle toward heaven.” -Prov. 23:5. Only in Christ are found unsearchable -and abiding riches.</p> - -<p class='c004'>Man, therefore, has absolutely nothing in which to -boast, for what is there left of a man when he has -nothing that can be called wealth, no wisdom whatever, -and absolutely no strength? Everything that -man is or has comes from the Lord. Therefore it is -that he that glorieth is to glory in the Lord. 1 -Cor. 1:31.</p> - -<p class='c004'>Now put this text with Gal. 6:14. The same Spirit -inspired them both, so that there is no contradiction. -One text says that we are to glory only in the knowledge -of the Lord; the other says that there is nothing -in which to glory save the cross of our Lord -Jesus Christ. The conclusion, therefore, is that in -the cross we find the knowledge of God. To know -God is eternal life, and there is no life for mankind -except through the cross of Christ. So again we see -most clearly that all that may be known of God is revealed -in the cross. Aside from the cross, there is -no knowledge of God.</p> - -<p class='c004'>This shows us again that the cross is seen in all -creation, for the everlasting power and divinity of -God, even all that may be known of Him, are seen in -the things that He has made. The power of God is -seen in the things that are made, and the cross is the -power of God. 1 Cor. 1:18. Out of weakness God -brings strength; He saves men by death, so that even -<span class='pageno' id='Page_256'>256</span>the dead may rest in hope. No man can be so poor, -so weak and sinful, so degraded and despised, that he -may not glory in the cross. The cross takes him -just where he is, for it is the symbol of shame and -degradation, and reveals the power of God in him, -and in that there is ground for everlasting glory.</p> - -<div class='sidenote'>The Cross Crucifies.</div> - -<p class='c004'>The cross cuts us off from the world. -Glory! for then it unites us to God, because -the friendship of the world is enmity -with God; “whosoever therefore will -be a friend of the world is the enemy of God.” -James 4:4. Through His cross Christ has destroyed -the enmity. Eph. 2:15, 16. “And the world passeth -away, and the lust thereof; but he that doeth the will -of God abideth forever.” Then let the world pass -away.</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Fade, fade, each earthly joy,</div> - <div class='line in2'>Jesus is mine;</div> - <div class='line'>Break every tender tie,</div> - <div class='line in2'>Jesus is mine.</div> - <div class='line'>Dark is the wilderness;</div> - <div class='line'>Earth has no resting-place;</div> - <div class='line'>Jesus alone can bless;</div> - <div class='line in2'>Jesus is mine.”</div> - </div> - </div> -</div> - -<div class='c000'></div> -<div class='sidenote'>The Cross Elevates.</div> - -<p class='c004'>Jesus said, “I, if I be lifted up from the -earth, will draw all men unto Me.” This -He said signifying what death He should -die, namely, the death of the cross. He -humbled Himself to death, even the death of the -cross; “wherefore God also hath highly exalted Him, -and given Him a name which is above every name.” -Phil. 2:8, 9. He descended “first into the lower -<span class='pageno' id='Page_257'>257</span>parts of the earth. He that descended is the same also -that ascended up far above all heavens, that He might -fill all things.” Eph. 4:9, 10. It was through death -that He ascended to the right hand of the Majesty in -the heavens. It was the cross that lifted Him up -from earth to heaven. Therefore it is the cross alone -that brings us glory, and so it is the only thing in -which to glory. The cross, which means derision -and shame from the world, lifts us away from this -world, and sets us with Christ in the heavenly places; -and the power by which it does this is “the power -that worketh in us,” even the power that works in -and upholds all things in the universe.</p> - -<div class='sidenote'>The Cross Creates.</div> - -<p class='c004'>“For in Christ Jesus neither circumcision -availeth anything, nor uncircumcision, -but a new creature.” That is, -neither circumcision nor uncircumcision -has any power. Salvation does not come from man, -whatever his state or condition, or whatever he may -do. In an uncircumcised state he is lost, and if he be -circumcised he is no nearer salvation. Only the -cross has power to save. The only thing that is of -any value is a new creature, or, as indicated in the -margin of the Revision, “a new creation.” “If any -man be in Christ, there is a new creation;” and it is -only through death that we become joined to Him. -Rom. 6:3.</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Nothing in my hand I bring;</div> - <div class='line'>Simply to Thy cross I cling.”</div> - </div> - </div> -</div> - -<p class='c009'>The cross makes a new creation, so that here again -we see a reason for glorying in it; for when the new -<span class='pageno' id='Page_258'>258</span>creation came from the hand of God in the beginning, -“the morning stars sang together, and all the sons of -God shouted for joy.” Job 38:7.</p> - -<div class='sidenote'>The Sign of the Cross.</div> - -<p class='c004'>Put together all the texts that we -have read, which show: (1) That the -cross of Christ is the only thing in -which to glory; (2) that whoever -glories must glory only in the knowledge of God; -(3) that God hath chosen the weak things of the -world to confound the mighty, so that none might -glory save in Him; and, (4) that God is revealed in -the things that He has made, and that creation, which -manifests God’s power, also presents the cross, because -the cross of Christ is the power of God, and God -is made known by it. What have we?—This, that -the power that it took to create the world, and all -things that are in it,—the power that is exerted to -keep all things in existence,—is the power that saves -those who trust in it. This is the power of the cross.</p> - -<p class='c004'>So the power of the cross, by which alone salvation -comes, is the power that creates, and that continues -to work in all creation. But when God creates a -thing, it is “very good;” so in Christ, in His cross, -there is “a new creation.” “We are His workmanship, -created in Christ Jesus for good works, which God -afore prepared that we should walk in them.” Eph. -2:10, R. V. It is in the cross that this new creation is -wrought, for its power is the power by which “in the -beginning God created the heavens and the earth.” -This is the power that keeps the earth from utter destruction -under the curse; which brings about the -<span class='pageno' id='Page_259'>259</span>changing seasons,—seed-time and harvest,—and that -will at last renew the face of the earth, so that “it -shall blossom abundantly, and rejoice even with joy -and singing; the glory of Lebanon shall be given -unto it, the excellency of Carmel and Sharon; they -shall see the glory of the Lord, and the excellency of -our God.”</p> - -<p class='c004'>“The works of the Lord are great, sought out of -all them that have pleasure therein. His work is -honorable and glorious; and His righteousness endureth -forever. He hath made His wonderful works -to be remembered; the Lord is gracious and full of -compassion.” Ps. 111:2-4.</p> - -<p class='c004'>Here we see that the wonderful works of God reveal -His righteousness, and His grace and compassion -as well. This is another evidence that His -works reveal the cross of Christ, in which infinite -love and mercy are centered.</p> - -<p class='c004'>But “He hath made His wonderful works to be -remembered;” or, “He hath made a memorial for His -wonderful works.” Why does He wish men to remember -and declare His mighty acts?—In order that -they may not forget, but may trust in, His salvation. -He would have men continually meditate on His -works, that they may know the power of the cross. -It is in the works of His hands that we triumph. -Ps. 92:4. So when God had made the heavens and -earth, and all their host, in six days, “He rested on -the seventh day from all His work which He had -made. And God blessed the seventh day, and -sanctified it; because that in it He had rested from -all His work which God created and made.” Gen. -2:2, 3.</p> - -<p class='c004'><span class='pageno' id='Page_260'>260</span>The cross conveys to us the knowledge of God, -because it shows us His power as Creator. Through -the cross we are crucified unto the world, and the -world unto us; that is, by the cross we are sanctified. -But sanctification is the work of God, not of man. -Only His divine power can accomplish the great -work. In the beginning God sanctified the Sabbath, -as the crown of His creative work—the evidence that -His work was finished, the seal of perfection, and -therefore He says, “Moreover also I gave them My -Sabbaths, to be a sign between Me and them, that -they might know that I am the Lord that sanctify -them.” Eze. 20:12.</p> - -<p class='c004'>So we see that the Sabbath—the seventh day—is -the true sign of the cross. It is the memorial of -creation, and redemption is creation,—creation -through the cross. In the cross we find the complete -and perfect works of God, and are clothed with -them. Crucified with Christ means the utter giving -up of self, acknowledging that we are nothing, and -trusting absolutely in Christ. In Him we rest; in -Him we find the Sabbath. The cross takes us back -to the beginning, into “that which was from the beginning.” -The resting upon the seventh day of the -week is but the sign of the fact that in the perfect -work of God, as seen in creation,—in the cross,—we -find rest from sin.</p> - -<p class='c004'>“But it is difficult to keep the Sabbath; my business -will suffer;” “I couldn’t make a living and keep -the Sabbath;” “It is so unpopular.” Oh, yes; nobody -ever said that it was a specially pleasing thing -to be crucified! “Even Christ pleased not Himself.” -<span class='pageno' id='Page_261'>261</span>Read the fifty-third chapter of Isaiah. Christ was -not very popular, and least so of all when He was -crucified. The cross means death; but it means also -the entrance into life. There is healing in Christ’s -wounds, blessing in the curse that He bore, life in the -death that He suffered. Who dare say that he trusts -Christ for everlasting life if he dare not trust Him for -a few years or months or days of life in this world? -Accept the Sabbath of the Lord, and you will find -that it means the cross to a degree that you never -before dreamed of, and therefore “a far more exceeding -and eternal weight of glory.”</p> - -<p class='c004'>Now say once more, and say it from the heart: -“Far be it from me to glory, save in the cross of our -Lord Jesus Christ, through which the world hath -been crucified unto me, and I unto the world.” If -you can say that in truth, you will find tribulations -and afflictions so easy that you can glory in them.</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Hallelujah, what a Saviour!”</div> - </div> - </div> -</div> - -<div class='c000'></div> -<div class='sidenote'>The Glory.</div> - -<p class='c004'>It is by the cross that everything is -sustained, for “in Him all things hold -together,” and He does not exist in any -other form than that of the crucified One. But for -the cross, there would be universal death. Not a -man could breathe, not a plant could grow, not a ray -of light could shine from heaven, if it were not for -the cross. Now “the heavens declare the glory of -God; and the firmament showeth His handiwork.” -Ps. 19:1. They are some of the things that God has -made. No pen can describe and no artist’s brush -can depict the wondrous glory of the heavens; yet -<span class='pageno' id='Page_262'>262</span>that glory is but the glory of the cross of Christ. -This follows from the facts already learned, that the -power of God is seen in the things that are made, and -that the cross is the power of God. The glory of -God is His power, for “the exceeding greatness of -His power to usward” is seen in the resurrection of -Jesus Christ from the dead (Eph. 1:19, 20), and -“Christ was raised up from the dead by the glory of -the Father” (Rom. 6:4). It was for the suffering of -death that Jesus was crowned with glory and honor. -Heb. 2:9. So we see that all the glory of the innumerable -stars, with their various colors, all the -glory of the rainbow, the glory of the clouds gilded -by the setting sun, the glory of the sea, and of blooming -fields and green meadows, the glory of the -spring-time and of the ripened harvest, the glory of -the opening bud and the perfect fruit,—yea, all the -glory that Christ has in heaven, as well as the glory -that will be revealed in His saints when they shall -“shine forth as the sun in the kingdom of their -Father,” even “as the stars forever and ever,”—is the -glory of the cross. How can we ever think of glorying -in anything else?</p> - -<div class='sidenote'>The Israel of God.</div> - -<p class='c004'>“As many as walk according to this -rule, peace be on them, and mercy, and -upon the Israel of God.” The rule of -glory! what a grand rule to walk by! -Are there two classes here mentioned?—No; that can -not be, for the Epistle has been devoted to showing -that all are one in Christ Jesus. “And ye are -complete in Him, which is the Head of all principality -and power; in whom also ye are circumcised -<span class='pageno' id='Page_263'>263</span>with the circumcision made without hands, in putting -off the body of the sins of the flesh by the circumcision -of Christ; buried with Him in baptism, -wherein also ye are risen with Him through the -faith of the operation of God, who hath raised Him -from the dead. And you, being dead in your sins -and the uncircumcision of your flesh, hath He quickened -together with Him, having forgiven you all -trespasses.” Col. 2:10-13. “We are the circumcision, -which worship God in the Spirit, and rejoice in -Christ Jesus, and have no confidence in the flesh.” -Phil. 3:3. This circumcision constitutes us all the -true Israel of God, for this is the victory over sin, -and “Israel” means an overcomer. No longer are -we “aliens from the commonwealth of Israel,” “no -more strangers and foreigners, but fellow-citizens -with the saints, and of the household of God; and are -built upon the foundation of the apostles and prophets, -Jesus Christ Himself being the chief corner-stone.” -Eph. 2:12, 19, 20. So we shall join the throng that -“shall come from the east and west, and shall sit -down with Abraham, and Isaac, and Jacob, in the -kingdom of heaven.”</p> - -<div class='sidenote'>The Marks of Christ.</div> - -<p class='c004'>“From henceforth let no man trouble -me; for I bear in my body the marks of -the Lord Jesus.” The Greek word rendered -“marks” is the plural of “stigma,” -which we have incorporated into our own language. -It signifies shame and disgrace, even as of old it -meant a mark branded into the body of a culprit, or -of a recaptured runaway slave, to show to whom he -belonged. Such are the marks of the cross of Christ. -<span class='pageno' id='Page_264'>264</span>The marks of the cross were upon Paul. He had -been crucified with Christ, and he carried the nail-prints. -They were branded on his body. They -marked him as the bond-servant, the slave of the -Lord Jesus. Let no one, then, interfere with him; -he was not the servant of men. He owed allegiance -to Christ alone, who had bought him. Let no one -seek to get him to serve man or the flesh, because -Jesus had branded him with His mark, and he could -serve no other. Moreover, let men beware how they -sought to interfere with his liberty in Christ, or how -they treated him, for his Master would surely protect -His own. Have you those marks? Then you may -glory in them, for such boasting is not vain, and will -not make you vain.</p> - -<p class='c004'>Ah, what glory there is in the cross! All the glory -of heaven is in that despised thing. Not in the figure -of the cross, but in the cross itself. The world -does not reckon it glory, but then it did not know the -Son of God, and it does not know the Holy Spirit, -because it can not see Him. May God open our eyes -to see the glory, so that we may reckon things at -their true value. May we consent to be crucified -with Christ, that the cross may glorify us. In the -cross of Christ there is salvation. In it is the power -of God to keep us from falling, for it lifts us up from -earth to heaven. In the cross there is the new creation, -which God Himself pronounces “very good.” -In it is all the glory of the Father, and all the glory -of the eternal ages. Therefore God forbid that we -should glory save in the cross of our Lord Jesus -<span class='pageno' id='Page_265'>265</span>Christ, by which the world is crucified to us, and we -unto the world.</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“In the cross of Christ I glory,</div> - <div class='line in2'>Towering o’er the wrecks of time;</div> - <div class='line'>All the light of sacred story</div> - <div class='line in2'>Gathers round its head sublime.”</div> - </div> - </div> -</div> - -<p class='c009'>Therefore—</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Since I, who was undone and lost,</div> - <div class='line in2'>Have pardon through His name and Word;</div> - <div class='line'>Forbid it, then, that I should boast,</div> - <div class='line in2'>Save in the cross of Christ, my Lord.”</div> - </div> - <div class='group'> - <div class='line in4'>“Where’er I go, I’ll tell the story</div> - <div class='line in6'>Of the cross, of the cross;</div> - <div class='line in4'>In nothing else my soul shall glory,</div> - <div class='line in6'>Save the cross, save the cross;</div> - <div class='line in4'>And this my constant theme shall be,</div> - <div class='line in4'>Through time and in eternity,</div> - <div class='line in4'>That Jesus tasted death for me,</div> - <div class='line in6'>On the cross, on the cross.”</div> - </div> - </div> -</div> - -<div class='chapter'> - <h2 class='c005'>BIBLE STUDENTS’ LIBRARY.</h2> -</div> -<p class='c006'>The postage as given in the following tables is based on -one cent for four ounces, but where your tract society has the -pound-rate privilege, postage will be only one-fourth this -amount.</p> -<table class='table0' summary=''> -<colgroup> -<col width='4%' /> -<col width='59%' /> -<col width='11%' /> -<col width='11%' /> -<col width='11%' /> -</colgroup> - <tr> - <td class='c011'>No.</td> - <td class='c012'>Title.</td> - <td class='c011'>No. in Package.</td> - <td class='c011'>Price per Package.</td> - <td class='c013'>Postage per Package.</td> - </tr> - <tr> - <td class='c011'>1</td> - <td class='c012'>Bible Sanctification</td> - <td class='c011'>10</td> - <td class='c011'>$1 00</td> - <td class='c013'>$0 06</td> - </tr> - <tr> - <td class='c011'>10</td> - <td class='c012'>Scripture References</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>14</td> - <td class='c012'>The Sufferings of Christ</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>16</td> - <td class='c012'>Christ in the Old Testament</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>25</td> - <td class='c012'>Sanctuary and the Judgment</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>26</td> - <td class='c012'>Sabbath and the New Testament</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>27</td> - <td class='c012'>The Bible</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>42</td> - <td class='c012'>Elihu on the Sabbath</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>43</td> - <td class='c012'>Ten Commandments not Revised</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>46</td> - <td class='c012'>Without Excuse</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>47</td> - <td class='c012'>Thoughts for the Candid</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>48</td> - <td class='c012'>Which Day Do You Keep and Why?</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>51</td> - <td class='c012'>Is Man Immortal?</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>52</td> - <td class='c012'>Why Not Found Out Before</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>53</td> - <td class='c012'>The Sabbath and the Law</td> - <td class='c011'>5</td> - <td class='c011'>1 00</td> - <td class='c013'>07</td> - </tr> - <tr> - <td class='c011'>55</td> - <td class='c012'>Order of Events in Judgment</td> - <td class='c011'>5</td> - <td class='c011'>75</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>57</td> - <td class='c012'>Tent-Meeting Lessons—Life of Christ</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>58</td> - <td class='c012'>Matthew 24</td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>08</td> - </tr> - <tr> - <td class='c011'>61</td> - <td class='c012'>Tent-Meeting Lessons on Sin and Righteousness</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>63</td> - <td class='c012'>Sure Foundation and Keys of the Kingdom</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>64</td> - <td class='c012'>Full Assurance of Faith</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>65</td> - <td class='c012'>Great Day of the Lord</td> - <td class='c011'>25</td> - <td class='c011'>63</td> - <td class='c013'>06</td> - </tr> - <tr> - <td class='c011'>67</td> - <td class='c012'>Bible Election</td> - <td class='c011'>25</td> - <td class='c011'>38</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>68</td> - <td class='c012'>The Old Testament in the New Dispensation</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>69</td> - <td class='c012'>“Jewish” Christians Are Israelites Indeed</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>70</td> - <td class='c012'>Immortality of the Soul</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>72</td> - <td class='c012'>Christ and His Righteousness</td> - <td class='c011'>10</td> - <td class='c011'>1 50</td> - <td class='c013'>08</td> - </tr> - <tr> - <td class='c011'>73</td> - <td class='c012'>Can We Keep the Sabbath?</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>74</td> - <td class='c012'>The Counterfeit and the Genuine</td> - <td class='c011'>25</td> - <td class='c011'>0 25</td> - <td class='c013'>0 03</td> - </tr> - <tr> - <td class='c011'>75</td> - <td class='c012'>Living by Faith</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>76</td> - <td class='c012'>Bible Questions and Answers Concerning Man</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>77</td> - <td class='c012'>The Talents</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>79</td> - <td class='c012'>Baptism: Its Significance</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>80</td> - <td class='c012'>Sunday: Origin of Its Observance in the Christian Church</td> - <td class='c011'>10</td> - <td class='c011'>1 50</td> - <td class='c013'>08</td> - </tr> - <tr> - <td class='c011'>81</td> - <td class='c012'>God’s Message for To-day</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>83</td> - <td class='c012'>Angels: Their Nature and Ministry</td> - <td class='c011'>5</td> - <td class='c011'>1 00</td> - <td class='c013'>10</td> - </tr> - <tr> - <td class='c011'>85</td> - <td class='c012'>Twofold Evidence of Acceptance with God</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>86</td> - <td class='c012'>Justification, Regeneration, Sanctification. By M. C. Wilcox</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>90</td> - <td class='c012'>The Bible Doctrine of the Trinity</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>95</td> - <td class='c012'>From Sabbath to Sunday</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>97</td> - <td class='c012'>The Sun of Righteousness</td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>08</td> - </tr> - <tr> - <td class='c011'>99</td> - <td class='c012'>Prediction, Interpretation, Fulfilment</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>100</td> - <td class='c012'>The Rest That Remains for the People of God</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>103</td> - <td class='c012'>Should Christians Be Members of Secret Societies?</td> - <td class='c011'>25</td> - <td class='c011'>38</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>104</td> - <td class='c012'>Justified by Faith. By Mrs. E. G. White</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>105</td> - <td class='c012'>The Way to Christ. By Mrs. E. G. White</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>107</td> - <td class='c012'>Who Changed the Sabbath?</td> - <td class='c011'>25</td> - <td class='c011'>38</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>108</td> - <td class='c012'>Life: Its Source and Purpose</td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>110</td> - <td class='c012'>Appeal to Methodists</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>111</td> - <td class='c012'>Tormented Forever and Ever</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>112</td> - <td class='c012'>Spiritualism: Its Source and Character</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>114</td> - <td class='c012'>The Identical Seventh Day</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>115</td> - <td class='c012'>Waymarks to the Holy City</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>117</td> - <td class='c012'>Prophetic Lights; Illustrated</td> - <td class='c011'>5</td> - <td class='c011'>2 50</td> - <td class='c013'>19</td> - </tr> - <tr> - <td class='c011'>118</td> - <td class='c012'>Christ Tempted as We Are</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>119</td> - <td class='c012'>The Kingdom of Christ: Its Nature and Subjects</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>121</td> - <td class='c012'>The Temporal Millennium</td> - <td class='c011'>25</td> - <td class='c011'>38</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>122</td> - <td class='c012'>Perfection of the Law of God</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>124</td> - <td class='c012'>Manner of Christ’s Coming</td> - <td class='c011'>25</td> - <td class='c011'>0 25</td> - <td class='c013'>0 03</td> - </tr> - <tr> - <td class='c011'>125</td> - <td class='c012'>The Privilege of Prayer</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>127</td> - <td class='c012'>Christ as Prophet, Priest, and King</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>128</td> - <td class='c012'>Christ Our Advocate. <i>Illustrated</i></td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>07</td> - </tr> - <tr> - <td class='c011'>130</td> - <td class='c012'>The Seal of God and the Mark of the Beast. <i>Illustrated</i></td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>131</td> - <td class='c012'>The Sure Word of Prophecy. <i>Illustrated</i></td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>133</td> - <td class='c012'>Righteousness</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>134</td> - <td class='c012'>The Lord’s Day</td> - <td class='c011'>10</td> - <td class='c011'>1 50</td> - <td class='c013'>06</td> - </tr> - <tr> - <td class='c011'>135</td> - <td class='c012'>Honor Due to God</td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>136</td> - <td class='c012'>The Millennial Age</td> - <td class='c011'>25</td> - <td class='c011'>03</td> - <td class='c013'> </td> - </tr> - <tr> - <td class='c011'>137</td> - <td class='c012'>New Testament Sabbath</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>138</td> - <td class='c012'>America’s Crisis. <i>Illustrated</i></td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>140</td> - <td class='c012'>The Saints’ Inheritance</td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>07</td> - </tr> - <tr> - <td class='c011'>143</td> - <td class='c012'>Truth for the Times</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>144</td> - <td class='c012'>The Eastern Question</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>145</td> - <td class='c012'>Will a Man Rob God?</td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>08</td> - </tr> - <tr> - <td class='c011'>146</td> - <td class='c012'>Rich Man and Lazarus</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>147</td> - <td class='c012'>Home Missionary Work</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>148</td> - <td class='c012'>The Sabbath in Prophecy</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>149</td> - <td class='c012'>From Glory to Glory</td> - <td class='c011'>25</td> - <td class='c011'>38</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>150</td> - <td class='c012'>Rome’s Arraignment of Sabbath Breakers</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>152</td> - <td class='c012'>The Alarm of War</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>153</td> - <td class='c012'>The Arming of the Nations</td> - <td class='c011'>25</td> - <td class='c011'>2 50</td> - <td class='c013'>12</td> - </tr> - <tr> - <td class='c011'>154</td> - <td class='c012'>Sabbath in the Greek</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>155</td> - <td class='c012'>Wonders of the 19th Century</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>156</td> - <td class='c012'>Spiritual Gifts</td> - <td class='c011'>25</td> - <td class='c011'>62</td> - <td class='c013'>06</td> - </tr> - <tr> - <td class='c011'>157</td> - <td class='c012'>Seal of God and Its Counterfeit</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>158</td> - <td class='c012'>Natural Food of Man</td> - <td class='c011'>10</td> - <td class='c011'>2 50</td> - <td class='c013'>07</td> - </tr> - <tr> - <td class='c011'>159</td> - <td class='c012'>Christian Patriotism</td> - <td class='c011'>10</td> - <td class='c011'>1 50</td> - <td class='c013'>11</td> - </tr> - <tr> - <td class='c011'>160</td> - <td class='c012'>Labor and Money Power</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>161</td> - <td class='c012'>Marshaling of Nations</td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>06</td> - </tr> - <tr> - <td class='c011'>162</td> - <td class='c012'>The Glad Tidings</td> - <td class='c011'>5</td> - <td class='c011'>1 25</td> - <td class='c013'> </td> - </tr> -</table> -<div class='chapter'> - <h2 class='c005'>APPLES OF GOLD LIBRARY.</h2> -</div> -<table class='table0' summary=''> -<colgroup> -<col width='4%' /> -<col width='59%' /> -<col width='11%' /> -<col width='11%' /> -<col width='11%' /> -</colgroup> - <tr> - <td class='c011'>No.</td> - <td class='c012'>Title.</td> - <td class='c011'>No. in Package.</td> - <td class='c011'>Price per Package.</td> - <td class='c013'>Postage per Package.</td> - </tr> - <tr> - <td class='c011'>1</td> - <td class='c012'>Looking unto Jesus</td> - <td class='c011'>50</td> - <td class='c011'>$0 25</td> - <td class='c013'>$0 02</td> - </tr> - <tr> - <td class='c011'>2</td> - <td class='c012'>The Christian’s Privilege</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>3</td> - <td class='c012'>The Sure Promises of God</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>4</td> - <td class='c012'>How to Get Knowledge</td> - <td class='c011'>50</td> - <td class='c011'>13</td> - <td class='c013'>01</td> - </tr> - <tr> - <td class='c011'>5</td> - <td class='c012'>The Church and the World (poetry)</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>6</td> - <td class='c012'>The Elect of God</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>7</td> - <td class='c012'>How Esther Read Her Bible</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>8</td> - <td class='c012'>The Thief on the Cross</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>9</td> - <td class='c012'>The Eleventh Hour</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>10</td> - <td class='c012'>Benefits of Bible Study</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>11</td> - <td class='c012'>Righteousness—Where Is It to be Found?</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>12</td> - <td class='c012'>Power of Forgiveness</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>13</td> - <td class='c012'>Responsibility of Parents</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>14</td> - <td class='c012'>Choose Ye This Day</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>15</td> - <td class='c012'>The Cross of Christ</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>16</td> - <td class='c012'>The New Birth</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>17</td> - <td class='c012'>“What Must I Do to be Saved?”</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>18</td> - <td class='c012'>The Literal Week</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>19</td> - <td class='c012'>The Christian Life</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>20</td> - <td class='c012'>Your Life Work—Is It of Men or of God?</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>21</td> - <td class='c012'>Acceptable Service</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>22</td> - <td class='c012'>Have Faith in God</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>23</td> - <td class='c012'>The Riches of His Grace</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>24</td> - <td class='c012'>He Saves to the Utmost</td> - <td class='c011'>100</td> - <td class='c011'>13</td> - <td class='c013'>01</td> - </tr> - <tr> - <td class='c011'>25</td> - <td class='c012'>Bible Authority for Sunday Observance</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>27</td> - <td class='c012'>Religious Liberty</td> - <td class='c011'>100</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>28</td> - <td class='c012'>Law of Liberty</td> - <td class='c011'>100</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>29</td> - <td class='c012'>Law of Love</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>30</td> - <td class='c012'>Knowing and Obeying the Lord</td> - <td class='c011'>100</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>31</td> - <td class='c012'>Why the Earth Was Made</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>32</td> - <td class='c012'>Trine Immersion</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>33</td> - <td class='c012'>Scriptural Answers to Worldly Objections</td> - <td class='c011'>100</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>34</td> - <td class='c012'>Seventh-day Adventists and Their Work</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>35</td> - <td class='c012'>The Hope Set before Us</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>36</td> - <td class='c012'>The True Church</td> - <td class='c011'>50</td> - <td class='c011'>0 25</td> - <td class='c013'>0 02</td> - </tr> - <tr> - <td class='c011'>37</td> - <td class='c012'>Letter and Spirit</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>38</td> - <td class='c012'>Who Are the Saints?</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>39</td> - <td class='c012'>The Seventh, or One-Seventh</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>40</td> - <td class='c012'>Coming of the Lord</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>41</td> - <td class='c012'>Foreknowledge and Foreordination</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>42</td> - <td class='c012'>Jesus and the Resurrection</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>44</td> - <td class='c012'>Back to the “Old Paths”</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>45</td> - <td class='c012'>Historical Facts and Incidents</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>46</td> - <td class='c012'>True “Christian Citizenship”</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>47</td> - <td class='c012'>The Great Threefold Message</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>48</td> - <td class='c012'>“Try The Spirits”</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>49</td> - <td class='c012'>Kept by the Power of God</td> - <td class='c011'>100</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>50</td> - <td class='c012'>Day of the Sabbath</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>51</td> - <td class='c012'>Heralds of His Coming</td> - <td class='c011'>25</td> - <td class='c011'>38</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>52</td> - <td class='c012'>Prayer</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>53</td> - <td class='c012'>Winning of Margaret</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>54</td> - <td class='c012'>Unawares—Ye Did It unto Me</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>55</td> - <td class='c012'>Twelve Principles of Holy Living</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>56</td> - <td class='c012'>There Is Help in God</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>57</td> - <td class='c012'>The Divine Law</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>58</td> - <td class='c012'>The Three Sabbaths</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>59</td> - <td class='c012'>The Earnest of Our Inheritance</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>60</td> - <td class='c012'>A Living Saviour</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>61</td> - <td class='c012'>Gracious Invitation</td> - <td class='c011'>25</td> - <td class='c011'>07</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>62</td> - <td class='c012'>Return of the Jews</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>63</td> - <td class='c012'>Jesus Died for You</td> - <td class='c011'>50</td> - <td class='c011'>25</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>64</td> - <td class='c012'>Salvation in Jesus Christ</td> - <td class='c011'>50</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>65</td> - <td class='c012'>Why Are You Not a Christian?</td> - <td class='c011'>50</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>66</td> - <td class='c012'>An Astronomer’s View of Our Father’s House</td> - <td class='c011'>25</td> - <td class='c011'>38</td> - <td class='c013'>”</td> - </tr> -</table> - -<p class='c004'>The above is a little quarterly publication designed especially -for use in personal correspondence. Each number -contains from two to sixteen pages of a size convenient to go -into a No. 6 envelope without folding. It is printed on thin -paper, and one or two numbers can be put in with an ordinary -letter without increasing the postage. A package should be -kept on hand, and, when writing to a friend, inclose one or -more copies, and thus “sow beside all waters.”</p> -<div class='chapter'> - <h2 class='c005'>WORDS OF TRUTH SERIES.</h2> -</div> -<table class='table0' summary=''> -<colgroup> -<col width='4%' /> -<col width='59%' /> -<col width='11%' /> -<col width='11%' /> -<col width='11%' /> -</colgroup> - <tr> - <td class='c011'>No.</td> - <td class='c012'>Title.</td> - <td class='c011'>No. in Package.</td> - <td class='c011'>Price per Package.</td> - <td class='c013'>Postage per Package.</td> - </tr> - <tr> - <td class='c011'>1</td> - <td class='c012'>The Coming of the Lord</td> - <td class='c011'>100</td> - <td class='c011'>$0 25</td> - <td class='c013'>$0 02</td> - </tr> - <tr> - <td class='c011'>2</td> - <td class='c012'>How the Sabbath Came to Me</td> - <td class='c011'>25</td> - <td class='c011'>75</td> - <td class='c013'>04</td> - </tr> - <tr> - <td class='c011'>3</td> - <td class='c012'>Review of W. S. Gamble on the Sabbath Question</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>4</td> - <td class='c012'>A Challenge to Protestants</td> - <td class='c011'>50</td> - <td class='c011'>“</td> - <td class='c013'>”</td> - </tr> - <tr> - <td class='c011'>5</td> - <td class='c012'>Fundamental Principles of Seventh-day Adventists</td> - <td class='c011'>25</td> - <td class='c011'>“</td> - <td class='c013'>04</td> - </tr> - <tr> - <td class='c011'>6</td> - <td class='c012'>Candid Admissions</td> - <td class='c011'>50</td> - <td class='c011'>”</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>7</td> - <td class='c012'>Personal Questions and Answers Concerning the Sabbath</td> - <td class='c011'>25</td> - <td class='c011'>88</td> - <td class='c013'>05</td> - </tr> - <tr> - <td class='c011'>8</td> - <td class='c012'>The Way, the Truth, the Life</td> - <td class='c011'>25</td> - <td class='c011'>1 00</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>9</td> - <td class='c012'>The Reign of Righteousness</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>10</td> - <td class='c012'>First a Willing Heart Then All</td> - <td class='c011'>25</td> - <td class='c011'>32</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>11</td> - <td class='c012'>The Law in Christ</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>12</td> - <td class='c012'>War between Capital and Labor</td> - <td class='c011'>25</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>13</td> - <td class='c012'>Last-Day Tokens</td> - <td class='c011'>10</td> - <td class='c011'>1 00</td> - <td class='c013'>08</td> - </tr> - <tr> - <td class='c011'>14</td> - <td class='c012'>Come, Lord Jesus</td> - <td class='c011'>100</td> - <td class='c011'>25</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>15</td> - <td class='c012'>Spirit of Burning</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>04</td> - </tr> - <tr> - <td class='c011'>16</td> - <td class='c012'>What to do with Doubt</td> - <td class='c011'>50</td> - <td class='c011'>37</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>17</td> - <td class='c012'>Ifs and Whys of Baptism</td> - <td class='c011'>50</td> - <td class='c011'>32</td> - <td class='c013'>04</td> - </tr> - <tr> - <td class='c011'>18</td> - <td class='c012'>Sanctification</td> - <td class='c011'>25</td> - <td class='c011'>25</td> - <td class='c013'>02</td> - </tr> - <tr> - <td class='c011'>19</td> - <td class='c012'>A Woman Ministry</td> - <td class='c011'>25</td> - <td class='c011'>1 25</td> - <td class='c013'>06</td> - </tr> - <tr> - <td class='c011'>20</td> - <td class='c012'>Should Not Christians Keep the Sabbath?</td> - <td class='c011'>25</td> - <td class='c011'>50</td> - <td class='c013'>03</td> - </tr> - <tr> - <td class='c011'>22</td> - <td class='c012'>Is The End Near?</td> - <td class='c011'>100</td> - <td class='c011'>”</td> - <td class='c013'>“</td> - </tr> - <tr> - <td class='c011'>23</td> - <td class='c012'>The Rest Day</td> - <td class='c011'>25</td> - <td class='c011'>63</td> - <td class='c013'>04</td> - </tr> - <tr> - <td class='c011'>24</td> - <td class='c012'>Ownership and Tithing</td> - <td class='c011'>100</td> - <td class='c011'>50</td> - <td class='c013'>03</td> - </tr> -</table> - -<p class='c004'>For any of the foregoing, address your Tract Society, or the -Publishers.</p> - -<div class='lg-container-b c007'> - <div class='linegroup'> - <div class='group'> - <div class='line'>PACIFIC PRESS PUBLISHING CO.,</div> - <div class='line'>Oakland, Cal.</div> - <div class='line'>39 Bond St., New York City. 18 W. 5th St., Kansas City, Mo.</div> - </div> - <div class='group'> - <div class='line'>Review and Herald Publishing Co.,</div> - <div class='line'>Battle Creek, Mich.</div> - <div class='line'>243 S. Boulevard, Atlanta, Ga. 571 Yonge St., Toronto, Ont.</div> - </div> - </div> -</div> - -<p class='c006'>DISCOUNT.</p> -<p class='c006'>We want all tract buyers to receive the 40 per cent discount -which is allowed those who buy 100 or more at a time in unbroken -packages, hence the foregoing information as to the -size of packages, and postage per package.</p> - -<p class='c004'>Postage is always added when this liberal discount is -allowed.</p> -<div class='lg-container-b c014'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Thoughts from the</div> - <div class='line'>Mount of Blessing</div> - </div> - </div> -</div> - -<p class='c009'>BY MRS. E. G. WHITE</p> -<p class='c006'>A reverential exposition of the sermon on the -mount. It is difficult to praise this volume too -highly. The following notice concerning it appeared -in an eastern religious journal, and is only a sample -of many more at our command:—</p> - -<p class='c015'>“<i>Its entire trend indicates the author’s confidence in the -words of Christ, ‘The words that I speak unto you, they are -spirit and they are life.’ While those words were first addressed -to a cosmopolitan gathering centuries ago, they are applicable to -all time and come to us still brightened with that same ‘spirit’ -and that same ‘life.’</i>”</p> - -<p class='c009'>It contains over 200 pages, is richly illustrated, and -well bound in cloth, at 75c, and half cloth with marbled -edges, at $1.00.</p> -<div class='lg-container-b c016'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Pacific Press Publishing Co.</div> - <div class='line'>OAKLAND, CAL.</div> - <div class='line'>39 Bond St., New York City 18 W. 5th St., Kansas City, Mo.</div> - </div> - <div class='group'> - <div class='line c002'>REVIEW & HERALD PUBLISHING CO.</div> - <div class='line'><span class='sc'>Battle Creek, Mich.</span></div> - <div class='line'>243 S. Boulevard, Atlanta, Ga.</div> - <div class='line'>571 Yonge St., Toronto, Ont.</div> - </div> - </div> -</div> - -<div class='tnotes'> - - <ul class='ul_1 c017'> - <li>Transcriber’s Notes: - <ul class='ul_2'> - <li>Missing or obscured punctuation was silently corrected. - </li> - <li>Inconsistent spelling and hyphenation were made consistent only when a predominant - form was found in this book. - </li> - </ul> - </li> - </ul> - -</div> - - - - - - - - -<pre> - - - - - -End of Project Gutenberg's The Glad Tidings, by Ellet Joseph Waggoner - -*** END OF THIS PROJECT GUTENBERG EBOOK THE GLAD TIDINGS *** - -***** This file should be named 63636-h.htm or 63636-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/3/6/3/63636/ - -Produced by Brian Wilson, David King, and the Online -Distributed Proofreading Team at http://www.pgdp.net. 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