To Be Filled With Christ

To Be Filled With Christ

Today it is easier to know if and when a woman is pregnant than in the days of Paul.  There are tests that can let a woman know whether or not she is with child.  In the past it was pretty much known when the belly started to swell up.  No one then knew what happened inside until the woman gave birth to “final product.”  With the scientific and technological advances of today not only do we know, but there are fields of science dedicated to study it, and each phase in the formation of the human being has been named.  The first phase is called embryogenesis and it happens thanks to a process called mitosis. 

The topics of embryogenesis and mitosis are highly technical and complex.  In an oversimplified generalization, this process is what happens once a female egg is fertilized by a male sperm.  What happens is that the cell divides itself in identical parts and then splits creating twice as many identical cells.  Soon enough, a fertilized egg becomes an embryo, which eventually becomes a fetus. 

The word embryo is from the Greek Embruon, which means that which grows.  It comes from the word enbryein.  The prefix en- means in.  The suffix bryein means to swell; be full.  So the word means to fill or swell inside.  In this process of filling up inside a woman’s womb, a human being is formed. 

To apply this spiritually let us read Galatians 4:19,

Galatians 4:19  My little children, of whom I travail in birth again until Christ be formed in you,

When we read Galatians 4: 19, we realize that Paul’s concern for the Galatians was not simply about theological ideas and doctrinal points of view.  His heart was bound up with the lives of the people who were brought to Christ through his ministry. He considered himself more than just a friend; he was their spiritual father, and they were his children. But even more than that, Paul likens his concern for the Galatians to the worry and anguish that accompany a mother in childbirth (Gal. 4:19). Paul had thought that his previous “labor” had been sufficient for their “safe delivery” when he founded the church. But now that the Galatians had wandered from the truth, Paul was experiencing those labor pains all over again in order to secure their well-being.

Having first described the Galatians as being formed in the womb, Paul now speaks of the Galatians as if they were expectant mothers themselves. The word translated as “formed” – morphoo - was used medically to refer to the development of an embryo. (The word morphoo is used as a suffix in the word for transformed as used in Romans 12:2 – “… be ye transformed by the renewal of your mind.”)  Through this metaphor Paul describes what it means to be Christian, both individually and collectively as a church. To be a follower of Christ is more than just the profession of faith; it involves a radical transformation into the likeness of Christ.  Paul was “not looking for a few minor alterations in the Galatians but for such a transformation that to see them would be to see Christ.”—Leon Morris, Galatians (Downers Grove, Ill.: InterVarsity Press, 1996), p. 142.

In essence, to be a Christian is having Jesus swell up in you as a baby in a mother’s womb.  It is to be filled with Christ.  In the beginning the process is almost unnoticeable, but gradually it becomes more apparent.  The more He grows in you, the more you swell up, the more noticeable or obvious it becomes.  Just like a pregnant woman does not need to bring attention to herself once her belly grows, a Christian does not need to bring attention to himself once Christ is filling him or her up.  Many are spiritually abstinent, others use spiritual contraceptives, yet others perform spiritual abortions.  Few allow it allow it to become full term.  Some may be concerned with stretch marks; Paul would call them infirmities in which to glory,

 2 Corinthians 12:9  And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

Is Christ growing in you?  Are you swelling up with His fullness in you?  Is it obvious to others?  I pray we do allow Him to grow in us and transform us to His likeness.

Commentary: To Be Filled With Christ

To Be Filled With Christ

Today it is easier to know if and when a woman is pregnant than in the days of Paul.  There are tests that can let a woman know whether or not she is with child.  In the past it was pretty much known when the belly started to swell up.  No one then knew what happened inside until the woman gave birth to "final product."  With the scientific and technological advances of today not only do we know, but there are fields of science dedicated to study it, and each phase in the formation of the human being has been named.  The first phase is called embryogenesis and it happens thanks to a process called mitosis. 

The topics of embryogenesis and mitosis are highly technical and complex.  In an oversimplified generalization, this process is what happens once a female egg is fertilized by a male sperm.  What happens is that the cell divides itself in identical parts and then splits creating twice as many identical cells.  Soon enough, a fertilized egg becomes an embryo, which eventually becomes a fetus. 

The word embryo is from the Greek Embruon, which means that which grows.  It comes from the word enbryein.  The prefix en- means in.  The suffix bryein means to swell; be full.  So the word means to fill or swell inside.  In this process of filling up inside a woman's womb, a human being is formed. 

To apply this spiritually let us read Galatians 4:19,

Galatians 4:19  My little children, of whom I travail in birth again until Christ be formed in you,

When we read Galatians 4: 19, we realize that Paul's concern for the Galatians was not simply about theological ideas and doctrinal points of view.  His heart was bound up with the lives of the people who were brought to Christ through his ministry. He considered himself more than just a friend; he was their spiritual father, and they were his children. But even more than that, Paul likens his concern for the Galatians to the worry and anguish that accompany a mother in childbirth (Gal. 4:19). Paul had thought that his previous "labor" had been sufficient for their "safe delivery" when he founded the church. But now that the Galatians had wandered from the truth, Paul was experiencing those labor pains all over again in order to secure their well-being.

Having first described the Galatians as being formed in the womb, Paul now speaks of the Galatians as if they were expectant mothers themselves. The word translated as "formed" – morphoo - was used medically to refer to the development of an embryo. (The word morphoo is used as a suffix in the word for transformed as used in Romans 12:2 – "… be ye transformed by the renewal of your mind.")  Through this metaphor Paul describes what it means to be Christian, both individually and collectively as a church. To be a follower of Christ is more than just the profession of faith; it involves a radical transformation into the likeness of Christ.  Paul was "not looking for a few minor alterations in the Galatians but for such a transformation that to see them would be to see Christ."—Leon Morris, Galatians (Downers Grove, Ill.: InterVarsity Press, 1996), p. 142.

In essence, to be a Christian is having Jesus swell up in you as a baby in a mother's womb.  It is to be filled with Christ.  In the beginning the process is almost unnoticeable, but gradually it becomes more apparent.  The more He grows in you, the more you swell up, the more noticeable or obvious it becomes.  Just like a pregnant woman does not need to bring attention to herself once her belly grows, a Christian does not need to bring attention to himself once Christ is filling him or her up.  Many are spiritually abstinent, others use spiritual contraceptives, yet others perform spiritual abortions.  Few allow it allow it to become full term.  Some may be concerned with stretch marks; Paul would call them infirmities in which to glory,

 2 Corinthians 12:9  And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

Is Christ growing in you?  Are you swelling up with His fullness in you?  Is it obvious to others?  I pray we do allow Him to grow in us and transform us to His likeness.

--
Raul Diaz
www.wolfsoath.com

Paul's Pastoral Appeal

Lesson #9 | Paul's Pastoral Appeal | 11/26/11

How does a pastor deal with conflict in his church? For that matter, how does a prophet deal with an offshoot movement? “Paul’s pastoral appeal” is an effort at conflict resolution (Gal. 4:12-20).

 

Paul reminds the Galatians that his missionary approach was to become a Galatian to the Galatians—“I am as ye are” (vs.12). He fit in with them. He spoke their language. He ate at their table. He lived among them. Insofar as possible, without compromising Christian ethics, he lived as a Galatian.

 

Now, Paul writes, “be as I am.” And how is Paul? “I am crucified with Christ” (Gal. 2:20). Paul has so completely chosen to identify with the Crucified One that it is no longer Paul who lives, but Christ who lives in him. He lives the at-one-ment life by the faith of the Son of God. This is why their enemy stance toward Paul is no offense to him. Paul’s ego is dead in Christ (Gal. 4:12).

 

Physically speaking Paul was not “easy on the eyes” when he commenced preaching the gospel in their midst. But the gospel he proclaimed was “in demonstration of the Spirit and power” (1 Cor. 2:4), so that the people saw Christ crucified among them. The Galatians received Paul as a messenger of God, even as they would have received Jesus. And accepting Christ, they were filled with the power and joy of the Holy Spirit (Gal. 4:14).

 

But now all that has changed. “The blessedness ye spoke of” is gone (vs. 15), which is the blessing of Abraham. The blessing of knowing that Christ had redeemed them from the curse of the law through the promise of the Spirit, which is righteousness by faith activated by agape-love, has been lost. The Galatians have been “bewitched” by the false gospel of “the Pharisees which believed” (Gal. 3:1; Acts 15:5).

 

The counterfeit gospel teaches that once launched into salvation by faith in the Messiah, one must do something in order to continue in salvation; namely, “the works of the law.” And once the door has been opened just a crack for faith to be motivated by egocentric concerns, there is no end to the idols one must obey in order to be saved, including the worship of spirits on calendar days from which bondage the Galatians had been delivered (Gal. 4:9, 10).

 

While the Galatians enjoyed this blessedness, its fruit appeared in the love, which they showed to Paul. This love was the very self-sacrificing love of Christ—the abundant love of God shed abroad indeed in the heart, by the Spirit, which they had received. Seeing the apostle in need of eyes, they would gladly have plucked out their own and given them to him, if such a thing could have been done (vs. 15).

 

But now, what a change! From that height of blessedness they are driven back into such a condition that Paul is obliged to appeal to them: “Am I therefore become your enemy, because I tell you thetruth?” (vs. 16). This is the mark of the Galatian. It is the mark of the man who professes to be a Christian justified by faith, but does not have the righteousness of God, which is by faith of Jesus Christ. Whoever tells him the truth he considers his enemy.

 

The Galatian considers himself “rich, and increased with goods, and have need of nothing” (Rev. 3:17). When the prophet warns him that he is not in “the truth of the gospel,” he rejects the Spirit of Prophecy. The mark of Galatianism is the rejection of the prophetic gift. It is the mark of man and worldliness to persecute the messenger of truth and consider him the enemy.

Galatianism is the mark of the carnal mind that is at enmity with God (Rom. 8:7). Pride does not like the “most precious message” which uplifts and honors the Crucified One. Self does not wish to submit in repentance at the foot of the cross. “Many” in the one true denominated church of Christ did this in the 1888 era and the attitude of the “fathers” is perpetuated to this day whenever the message is proclaimed. [1] Our history of rejection of justification by faith united with the cleansing of the sanctuary truth is justified with the argument that the church did accept righteousness by faith and corrected its legalistic course. Therefore, the church has no need to repent.

 

However, the Spirit of Prophecy tells us otherwise. “We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action. [2]

 

Who has created this disunity in the church? Is it the one who has proclaimed “the truth of the gospel” or is it the Agitators who advocate righteousness by “the works of the law”? Is it the Spirit of Prophecy that creates division or is it those who reject what the prophet writes?

 

Paul squarely acknowledges the zeal of those who teach faith and works. They are the “offshoot movement” that teaches separationism out of selfish motives. He writes: “These teachers of a counterfeit gospel have great zeal to win you over to their side so you can be fellow fanatics with them in an offshoot program” (Gal. 4:17). [3]

 

You want to be zealous? Then be zealous for a good cause. Is the gospel a self-propelled vehicle? Or does its proclamation and propagation depend on church members (and pastors!) constantly being prodded by church leaders into action? “Lay Activities” leaders in churches can testify: to get much done it takes constant “promotion.”

 

The New Testament letters of the apostles reveal a strange lack of such works “promotion.” They chronicle amazing activity, but seldom if ever were believers prodded or whipped into action. Their zealous activity was simply assumed; it was natural. Their gospel was a “self-propelled vehicle.” Why?

 

Their message had the power built-in. Nobody needed to be whipped into action. The motivating force was greater than that of a steam engine, for the power was implicit in the news about the sacrifice of the Son of God. He burst upon everyone’s consciousness as “the Lamb of God,” a blood-sacrifice offered by God. Examples: “For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor. 2:2). “God forbid that I should glory, save in the cross of our Lord Jesus Christ” (Gal. 6:14).

 

Someone must travail before children are brought forth (Gal. 4:19). Herein lies the danger in human planning, in the work of God, lest human wisdom devise short cuts in methods of world evangelism, which to a lukewarm church seem very acceptable. It is easy to sit in a comfortable pew and give offerings. It appears to provide fuel for the continued operation of evangelistic machinery, 21st Century devised, labor-saving and man-power saving in its skillful design to “finish the work” in the shortest possible time with the least possible man-power and travail of soul. If an invention of a clever committee could be made to give life, then verily righteousness would come by evangelistic inventions. No running to and fro, and no knowledge that shall be increased in the time of the end will ever take the place of that “travail in birth” on the part of soul winners, “until Christ be formed in” the converts.

 

If modern methods of spiritual obstetrics are discovered which obviate the old-fashioned travail, which the church of old endured when she brought forth her children, it may be doubted whether Christ is formed indeed within the “converts.” No “push-button” warfare will close the great battle between Christ and Satan. The old hand-to-hand fighting, heart-to-heart wrestling in the Spirit against principalities and powers, alone can bring triumphs of faith.

—Paul E. Penno

 

Endnotes:

[1] Ellen G. White, “Many will not be convinced because they are not inclined to confess.” Diary, Feb. 27, 1891.

[2] Letter Ellen G. White to Percy Tilson Magan (Dec. 7, 1901). Last Days Events, p. 39.

[3] Robert J. Wieland, Galatians for Today’s Youth: A Free Paraphrase (2003), p. 15.

Sabbath School Day at Vernon Memorial Church

This week at Vernon will be Sabbath School Day. We will be discussing the Book of Galatians all day long. Two morning panels and an afternoon panel. Lunch will be served. Hope to see you there.

Vernon Memorial Company
6200 Vollmer Rd
Matteson, IL 60443-1058
708-283-1354

Map and Directions

--
Raul Diaz
www.wolfsoath.com

No commentary

Due to extenuating circumstances there will be no commentary this week

--
Raul Diaz
www.wolfsoath.com

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"No Longer Under the Schoolmaster"

"No Longer Under the Schoolmaster"

by The Everlasting Covenant . org


 In ancient Greece, the truant schoolboy, who with truancy in his heart played hooky, avoiding the responsibility of learning the lessons appropriate and needed for his betterment and future good might meet with the startling presence of his custodian, the slave assigned by his parents to oversee his activities.  This servant was given a special task of helping the lad to discover his need of educational advancement and his responsibility to his parents, as well as to enforce upon him their good pleasure concerning the management of his young life.  This custodian, called in Greek, the "pedagogos", was often empowered by parents to reprove, instruct, and punish the child should he be found in insubordination to their will and instructions.  The rebellious truant boy might, no doubt, be roundly condemned and whipped by the consciencious custodian, as he attempted to impress upon the youth the importance of his responsibilities.  So is the Law of God to the sinner.  The law has a specific role, according to Gal. 3, of being our pedagogue or custodian to lead us to Christ.  While the law is identified as our "schoolmaster" in the King James Version, it is actually Christ who is truly our "schoolmaster" or teacher in Paul's parable.  While we are cavorting at the swimming hole of sin, wasting away our capabilities and shunning responsibility, the Law custodian, at the good will of God, the parent, condemns and punishes us.   It is a loving purpose.  God wishes for us to have a good future, even eternal life.  But we must have righteousness for this to be.  So the law stands to condemn us as long as we are away from Christ; for it is certain that the only way we may have righteousness is not from the Law custodian who is not prepared or capable of doing that work, but only from our true School Teacher, Christ.  As long as we are running away and resisting, the servant persistently does his duty, cajoling, encouraging, inducing, blocking, confronting, reproving, and otherwise inhibiting our freedom of movement.  To use Paul's terminology, the Law is there to shut us up, imprison us or otherwise confine us until faith comes unto righteousness.  The custodian is not there to make the truant comfortable, but highly uncomfortable.  So, the Law's condemnation of sin must be presented faithfully before the sinner.  It's claims must be upheld.   The Holy Law of God still demands obedience.  This is the condition of eternal life.  Its claims derive from the highest Authority over us to whom we shall ultimately have to give an account.    Perhaps the skillful pedagogue/custodian might appeal to the heart of the Greek child, his sense of honor and love for his parents.  At last, the child sees the goodness of the command and perceives that what is required is in his best interest.  Now he feels ashamed of dishonoring his parents and sorry for disappointing them.  The faithful custodian escorts the humbled child to school.  Once the child has become connected to the School teacher in faithful school attendance, the pedagogue's task has been accomplished.  Nevertheless, He will stand by if perchance, the student should change his mind and try to slip away from class, which, of course, would once again place him at discord with his parents desires concerning his future well-being.  When the child is at school, then the custodian has no problem with him.  The child is fulfilling that which is required of him.  He is not condemned.  He is no longer "under" the mistakenly-titled "schoolmaster".  So with us, only when we, becoming ashamed of our rebellious ways and perceiving the love of a Divine Parent come to Christ, the Saviour from Sin, thus fulfilling in our lives through faith in Christ the right doing of the Law, that the Law can release us.  When we have obtained in Christ the right-doing that the Law faithfully demands, then the Law custodian will have no problem with us.  We meet its approval.  Then we are at peace with our Custodian.  The Law custodian itself will witness before our Divine Parent, that our schoolday and school responsibilities of righteousness have been met.  Then, we are no longer condemned or punished.  We are no longer under the Law because Faith, Righteousness by Faith, has come. 

Jesus Christ: Our Antibiotic

Jesus Christ: Our Antibiotic

The word antibiotic comes from the Greek anti meaning 'against' and bios meaning 'life.'  Antibiotic is also known as antibacterial, and they are drugs used to treat infections caused by bacteria. Such illnesses as tuberculosis, salmonella, syphilis and some forms of meningitis are caused by bacteria. Before bacteria can multiply and cause symptoms our immune system can usually destroy them. We have special white blood cells that attack harmful bacteria. Even if symptoms do occur, our immune system can usually cope and fight off the infection. There are occasions, however, when it is all too much and our bodies need some help - from antibiotics. 

The first antibiotic was penicillin. Such penicillin-related antibiotics as ampicillin, amoxicillin and benzylpenicilllin are widely used today to treat a variety of infections - these antibiotics have been around for a long time. There are several different types of modern antibiotics and they are only available with a doctor's prescription in industrialized countries.

Although there are a number of different types of antibiotic they all work in one of two ways: A bactericidal antibiotic kills the bacteria. Penicillin is a bactericidal. A bactericidal usually either interferes with the formation of the bacterium's cell wall or its cell contents; a bacteriostatic stops bacteria from multiplying.

So, antibiotics target not only microorganisms such as bacteria, but also fungi and parasites. However, they are not effective against viruses. If antibiotics are overused or used incorrectly there is a chance that the bacteria will become resistant - the antibiotic becomes less effective against that type of bacterium. 

Antibiotics are usually taken by mouth (orally); however, they can also be administered by injection, or applied directly to the affected part of the body.  Most antibiotics start having an effect on an infection within a few hours. It is important to remember to complete the whole course of the medication to prevent the infection from coming back. If you do not complete the course, there is a higher chance the bacteria may become resistant to future treatments - because the ones that survive when you did not complete the course have had some exposure to the antibiotic and may consequently have built up a resistance to it. Even if you are feeling better, you still need to complete the course. 

If Sin were a bacterial infection, then Jesus would be an antibiotic, of sorts (Jesus is not against life).  Why antibiotic and not vaccine?  First, vaccines are preventive, antibiotic remedial.  We are already sick with Sin (Romans 3:10 – 12; 5:12), we need a remedy.  Second, vaccines are typically a dead or weakened specimen of the same creature making you sick.  They are injected to make us immune to the disease; which is a different way of saying they are to boost our immune system to fight the disease, should we be infected.  Although Jesus became Sin for us (2 Corinthians 5:21), God's intention is not to make us stronger in case we fall in Sin.  Furthermore, it is not the Jesus that came in the likeness of Sinful flesh Jesus that enters in us and dwells in us, it is the glorified Jesus through the Holy Spirit.  Again, we are already infected, and God's intention is to kill the sin in us.  God does not inject weak Sin in us to make us stronger. 

Jesus is both bactericidal and bacteriostatic.  He stops Sin from reproducing and also kills it.  When Jesus dwells in us, He changes the way we think.  He transforms us by the renewal of our minds (Romans 12:2).  He writes the law in our hearts (Jeremiah 31:33), thus getting rid of the self centeredness of Sin.  This is what He wanted to with the Israelites.  But, they refused (Exodus 19 and 20).  So, God gave them the Law, not as a way to heal them, but as a way to diagnose their illness (Exodus 20; Galatians 3:19).  The Law was akin to a list of symptoms.  When any of these symptoms are present, you need Jesus your antibiotic, to kill the bacteria of Sin or making sure it does not keep reproducing.  It is then that either the symptoms will go away or will not bother you.  But, the Israelites thought that getting rid of the symptoms meant they were Ok.  However, the bacteria were still alive in them creating havoc inside. 

The antibiotic is free to us (given by grace), we take it by faith.  It must be taken for as long as we live in this world of Sin, because as long as we are here, the bacteria always find a way to resurface unless the antibiotic course is completed.  The date when Christ returns (Galatians 3:23, 25; 1 Corinthians 15:52 - 54) the course will be completed, we will be healed.  Until then, we will need that diagnosis list – The Law – so it will let us know when we have a symptom (Galatians 3:23 -25).

Jesus is better than an antibiotic.  There is something cool about this Jesus antibiotic that the literal antibiotic does not have.  This antibiotic not only kills the bacteria of sin, but also gives life to the Host of the bacteria.  We read in 1 John 5:11-13

 1 John 5: 11 And this is the record: that God hath given to us eternal life, and this life is in His Son.

1 John 5: 12 He that hath the Son hath life, and he that hath not the Son hath not life.

1 John 5: 13 These things I have written unto you that believe in the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe in the name of the Son of God.

Since eternal life is in Jesus, when He dwells in us, we have eternal life.  So, Jesus not only eradicates Sin, He also gives us life.  Praise the Lord!

--
Raul Diaz
www.wolfsoath.com

"The Road to Faith"

Sabbath School Today

With the 1888 Message Dynamic

The Gospel in Galatians

Lesson 7: "The Road to Faith" [1]

Have you ever made a bad deal and bought a "lemon"? You had to throw good money after bad on a five-year loan. Every check written brings out an inner "tension" over a deal gone sour. Israel made a bad covenant with their faulty promises at Mt. Sinai and paid for it ever since with a constant conflict over the law of God (Heb. 8:7, 8).

In four short verses Paul contrasts the two covenants as two different experiences. These two covenant experiences have a radically different relationship to the law of God. Paul draws upon two occupations from his contemporary world of the correctional officer and the schoolmaster in order to illustrate his point (Gal. 3:22-25).

God's original plan with His covenant to Abraham was "the promise by faith of Jesus Christ" (3:22). Abraham believed God's promise because God proclaimed to him the heart-moving grand sacrifice of the Saviour. "The covenant ... was confirmed ... in Christ" (3:17). The clearest revelation of God's love for sinners is the crucifixion of Christ.

The cross is the faith of Jesus. God "preached before the gospel unto Abraham" (3:8). When God proclaims the good news it is never incomplete. It is a full exposition of the message of the cross (it "was confirmed before of God in Christ", 3:17). It was this saving truth which Abraham heard and converted his heart so that he was stirred byagape-love to believe.

Likewise, it was the faith of Jesus Christ which God proclaimed to Israel at Mt. Sinai. When in unbelief in God's provision and care for them in the wilderness Israel murmured against Moses, the Lord instructed him to strike the rock and water gushed forth bringing with it life to all who drank. Paul understood that Rock, Mt. Sinai, to represent the smitten and crucified One. "And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ" (1 Cor. 10:4). So, in a vivid and practical way God proclaimed their very life was a gift to them by virtue of Christ's sacrifice. This was the ever-present cross of "Calvary at Sinai." [2]

Christ is the reality to which every sacrificial lamb pointed since Adam sinned in the garden and God covered him with the animal skin. It is by "the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world" that anyone enjoys life (1 Peter 1:19, 20).

Now when God proclaimed all of this to the children of Abraham and they still did not see their need of Christ as did their father, in their self-sufficiency they proclaimed themselves as righteous enough to fulfill the conditions of their old covenant (Ex. 19:8). Their promise to do everything just right was not God's plan. He did not have to write His law on tables of stone for Abraham. Abraham believed and God wrote His principles of moral truth on his heart that was moved by the love of the great sacrifice.

So God spoke His law from Mt. Sinai amidst the fire and lightning, the earthquake and death-boundary, in order to impress upon sinners their utter weakness and lack of power to keep their promises to obey--their old covenant. First, God by means of "the Scripture" "concluded [locked up] all under sin" (Gal. 3:22). The law condemns the sinner. The law is the "correctional officer" who is given the responsibility of securing the death-row inmate for his punishment. Second, the law was given to drive them to "the promise [the new covenant] by faith of Jesus Christ" (vs. 22).

It isn't the Jews only that are "kept under the law, shut up" (3:22). Through the entire flow of the passage Paul has been writing to Jews as well as Gentiles. He especially refers the "we" to the Gentiles (3:14; cf. 3:28, 29). [3] Paul writes "we have before proved both Jews and Gentiles, that they are all under sin" (Rom. 3:9, see also Rom. 11:32, "shut them all up together in unbelief").

To be "under the law" is identical with being "under sin." The problem with being "under the law" is not with the law itself. It is unbelief in God's promise of the faith of Jesus that perpetuates the constant tension with the law.

Another illustration Paul uses for the purpose of the law is as a "schoolmaster [disciplinarian] to bring [drive] us unto Christ" (Gal. 3:24). The law is like the Roman "tutor" who had the "child" in "bondage" as a minor before he came of age to receive the inheritance (Gal. 4:1, 2). The future estate owner was put under a disciplinarian whom he would later own.

The law was put in charge of sinners to drive them to the covenant in Christ by the converting power of the Holy Spirit in order that they might experience justification by faith--the forgiveness of sins. When the "schoolmaster" law has driven the "child" to "the promise by the faith of Jesus Christ" then he is "justified by faith." The righteousness of Christ reconciles his alienated heart to God and brings him into harmony with the law of God so that the law is actually a witness to that fact.

"Is the law then against the promises of God?" (Gal. 3:21). No, the law is in the covenant of God just as it was for Abraham who "believed in the LORD; and He counted it to him for righteousness" (Gen. 15:6). When God gives his character of agape-love to the believer he is "no longer under [in conflict with] a schoolmaster" (Gal. 3:25).

Two different experiences of the two covenants are described in Galatians 3:22-25. The two covenants are not matters of time, either before the cross or after. One may have an old covenant experience after the cross as well as another have a new covenant experience before the cross. The self-sufficient old covenant promise to do everything just right, places one in a constant tension of I ought to do this, I ought to do that, with the law of God.

God has given the capacity to every one to choose belief in His covenant promise. Christ alone brings freedom from the self-enslaving bondage to the law into the sunlight freedom of harmony and peace with the law and God. These two covenant experiences of bondage and freedom are irrespective of time either before or after the cross. At any time one may move from the old dispensation of unbelief into the new dispensation of faith.

This unique insight of the 1888 message goes far beyond Babylon's understanding of the two covenants. The counterfeit view of Galatians 3 is that the "schoolmaster" law was abolished with the old covenant "obey and live" when Jesus died on the cross. The counterfeit view says that "under grace" there is no seventh-day Sabbath in the new covenant.

Such an unbiblical "dispensational" theory is a doctrine of men. This argument was used by the late Pope to abolish the true Sabbath and promote Sunday observance as the new covenant Sabbath. What a pity that evangelicals and some ex-Adventists are doing the same thing!

When you finally wake up after a wasted life and you realize that you've blown nearly all your original "capital," you feel despondent. You've gone through one or two divorces, you've ruined your health by dissipation, your family have lost confidence in you, you need a job (and the strength to work at one if you can get it), and the loneliness you feel is oppressive. Maybe you have left some criminal record behind you. You feel that God has forsaken you. The "good news" is that Christ takes you by the hand and leads you out of old covenant despair into the freedom of His life-giving love.

--Paul E. Penno

Endnotes:

[1] According to Galatians 3:22, this is better titled, "The Promise of Faith."

[2] See Paul E. Penno, Calvary at Sinai (2001).

[3] A big point is made in the Sabbath School quarterly of the "we" in Galatians 3:23 being "the Jews who were kept 'under the law' before the coming of Christ." The Gospel in Galatians (Teacher's edition), p. 80 (Monday's lesson). But this tends toward a "dispensational" view of the two covenants as will be explained.

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1888 Insight: Inheritance

Inheritance

A will is the legal instrument that permits a person, the testator, to make decisions on how his estate will be managed and distributed after his death.  Years ago there was distinction between a will and a testament, but over time the distinction has disappeared so that a will, sometimes called a "last will and testament."  A will serves a variety of important purposes. It enables a person to select his heirs rather than allowing the state laws of descent and distribution to choose the heirs, who, although blood relatives, might be people the testator dislikes or with whom he is unacquainted. A will allows a person to decide which individual could best serve as the executor of his estate, distributing the property fairly to the beneficiaries while protecting their interests, rather than allowing a court to appoint a stranger to serve as administrator. A will safeguards a person's right to select an individual to serve as guardian to raise his young children in the event of his death.

So, the testator bequeaths his property or estate to heirs.  To the heirs, what is bequeathed to them is an inheritance.  The heirs typically receive the inheritance without having to work for it, it is a gift. 

Now, the word "covenant" today means contract, but in the Bible it can be used in two ways.  In the Greek, we have two separate words that can be translated by the word "covenant" in English.  The words are will and contract.  As seen above, a will is made by one person but may affect many.  The word translated as covenant in relation to what God gave to Abraham is will.  A contract is made between two persons.  The giving of the law was like a contract.  God gave the law and the Jews said, "All that you have said we will do" (Exodus 24:3). 

 

What we see on Genesis is that the Lord promises an inheritance to certain individuals.  The Lord did this with Noah, his sons and all the creatures alive after the flood (Genesis 9:9-11).  Neither Noah, his sons, nor the creatures answer back to God, they just received it.  The promise of an inheritance was then given to Abraham in Genesis 12,

 

Ge12:1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy indred, and from thy father's house, unto a land that I will shew thee:

Ge12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

Ge12:3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

 

Abraham did as God said.  This implies that Abraham heard God, and believed Him.  The Lord appeared to Abraham in chapter 15 and reiterates the promise.  Abraham asked the Lord about who should who should be his heir.  The Lord answers I will give you a son "that shall come forth out of thine own bowels" (Genesis 15:4).  Then the Lord told Abraham to look at the sky and count the stars.  Abraham realized he could not, to which the Lord said, "Your seed will be as numerous as the stars in the sky" (Genesis 15:5).  Then verse 6 gives us one of the most important thoughts in the Bible: Abraham, "… believed in the LORD; and he counted it to him for righteousness." 

 

Abraham asked for surety.  The Lord had Abraham prepare a sacrifice in the form that business deals were confirmed in his time.  Abraham killed the creatures and laid them on the ground according the custom.  The custom was for both parties involved in the deal to walk through the sacrifice.  But, in verse 17, we find out only the Lord walked through the sacrifice.  This showed that God did not make a deal with Abraham.  The Lord promised Abraham the inheritance and the Lord would deliver it.  Abraham (and his Seed) just received the inheritance by faith. 

 

To the Jews this posed a problem.  Why give the Law?   What was the purpose?  (Wherefore the Law?)  Paul answered, that it was added (spoken) "because of transgression" (Galatians 3:19). The law was added because of unbelief.  Why did Moses permit divorce?  Moses permitted divorce, because of the hardness of their hearts (Matthew 19:7-8).  The law was spoken to show the children of Israel, and the world, how sinful they were and how incapable they were of keeping the law.  It was spoken to make sin exceedingly sinful (Romans 7:13).  It was spoken to make justification by faith desirable.  It was never meant to be used as an instrument to achieve righteousness or to be a method for salvation.  The law is not an alternate.  Nor has the Law disannulled justification by faith. 

 

In Paul's time a Will or Testament could not be changed (by taking away or adding anything) or disannulled after it was confirmed (Galatians 3:15).  Paul is saying that the promises made to Abraham and his Seed cannot be modified or disannulled, either (Galatians 3:17).  So, the giving of the Law did not change the covenant, nor "make the promise of none effect" (Galatians 3:17).  Paul adds on verse 18, "For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise."  And, Abraham believed the promise.  For this reason, the law was not spoken to Abraham because he believed the promises of the inheritance.  Had the children of Israel believe as Abraham believed, there would have been no need to speak the law and write it on tablets of stone.  The law would have been written in their hearts

--
Raul Diaz
www.wolfsoath.com