Truth Magazine

By Mike Willis

The word nomos which is generally translated “law” appears a number of times in the New Testament. The greatest concentration of references to the law occur in Romans and Galatians, as one familiar with the theme of these two books would expect.

Law Before Moses

Inasmuch as sin is the transgression of the law of God (1 Jn. 3:4), where there is no law, there is no sin (Rom. 4:15; 5:13). Without divine law, sin is dead (Rom. 2:8). If there was ever a period during which man had no law from God, there would have been no sin committed.

Consequently, we see that some law from God existed from creation. Adam and Eve sinned in the Garden. Others were guilty of sin prior to the giving of the law of Moses. Hence, Paul wrote, “For until the law (of Moses) sin was in the world: but sin is not imputed where there is no law” (Rom. 5:13).

Furthermore, the Gentiles , were under law to God, though not under obligation to obey the law of Moses. Paul’s argument in Romans 1 is designed to show that the Gentiles rejected God’s revelation and turned to lawless conduct. In summation of his argument in chapter 3, Paul stated that he had proved that “both Jews and Gentiles, that they are all under sin” (Rom. 3:9). If the Gentiles were sinners (which they were), they were under a law of some kind from God.

Whatever law the world in general was under prior to God revealing a special law through Moses was the law under which the Gentiles lived until the Christ came. They were guilty of sin because they violated that law.

The Covenant And The Law

Some people tend to confuse God’s covenant with the Law of Moses. Let us remember that God established His covenant with Abraham, promising that through his seed all families of the earth would be blessed (Gen. 12:3), over four hundred years before the law came.

In Galatians 3:15-18, Paul affirmed that once a covenant is made between two parties, new conditions cannot be added.

Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise (Gal. 3:15-18).

Hence, one becomes an heir of God, not through the law, but through the covenant. Salvation comes through the covenant, with its perfect forgiveness of sin, not through mere law-keeping, with a perfect life void of all sin. In Romans 4:14, Paul, emphasized this same point; he said, “For if they which are of the law be heirs, faith is made void, and the promise made of none effect” (Rom. 4:14).

Understanding this, one can see that man has never been acceptable to God on the basis of perfect law-keeping. A law system of salvation never has been used for justification. If it had been used for justification, no one could have been saved.

The law of Moses was never thought of as other than divine in origin. The law came from God; Moses only repeated what God revealed to him. “It was ordained by angels in the hand of a mediator” (Gal. 2:19). Hence, the law of Moses was the law of God.

The Law’s Demand of Perfect Obedience

The greatest concern for the book of Galatians is with reference to the law conceived as a system of justification. Paul contrasts salvation by works of obedience to the law with salvation by faith through grace in both Romans and Galatians. To understand the theme of these books, one must understand the contrast intended by Paul and his usage of the word law.

The law promised salvation to the man who obeyed its commandments. Paul stated,

For not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. 2:13).

For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them (Rom. 10:5).

For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them (Gal. 3:10).

Hence, life is promised to the man who obeys the law of God whereas the curse of the law falls upon the disobedient.

The law never was intended as man’s means of justification. No one has ever been justified by a flawless life of law-keeping. Paul’s argument in Romans 4 is that no one was ever expected to be justified by perfect obedience. The case of Abraham, who was justified by faith, was cited to show that God has always justified man by faith and not through perfect obedience to the Mosaical law (or any other law for that matter). Hence, Paul said, “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect” (Rom. 4:13-14). Similarly, he added, “But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness” (Rom. 9:31). In Galatians, Paul added the following:

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified (2:16).

For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, the just shall live by faith (3:10-11).

What was true of the Mosaical law is true of any law. No one can be saved by perfect obedience to law inasmuch as none of us are perfect keepers of the law; we all have sinned, have become transgressors of the law, are lying under the curse of the law, and are doomed to damnation. If law could justify, there would have been no need of anything except the law of Moses; “for if there had been a law given which could have given life, verily righteousness should have been by the law” (Gal. 2:21).

Inasmuch as all men are guilty of sin, the law left man in a condemned and doomed condition. It worked wrath (Rom. 4:15); it brought death (Rom. 7:5); it left man in a wretched condition (Rom. 7:24); it left man under a curse (Gal. 3:10-11); it left all men under sin (Gal. 3:22); it left all men in prison to sin (Gal. 3:23). Hence, it was a yoke of bondage (Gal. 5:1). Peter described the law as a “yoke” which “neither our fathers nor we were able to bear” (Acts 15:10). The law of commandments contained in ordinances was enmity (Eph. 2:15). The very strength of sin was the law (1 Cor. 15:56). The law was unable to deliver us from the bondage of sin (Rom. 8:3). It could not justify (Gal. 3:21); it made nothing perfect (Heb. 7:19). Those under the law needed redemption (Gal. 4:5).

No one could live a perfect life. All men have sinned (Rom. 3:23). Jesus alone has lived a life of perfect obedience to the law. He came to this world, being subject to the law (Gal. 4:4). Though tempted in all points, He never sinned (Heb. 4:15). He was able to meet all of the law’s demands. Having lived a perfect life, He was qualified as a Lamb without blemish (1 Pet. 1:19) to be offered for the sins of the world.

The sacrifice of Jesus Christ was needed in order to deliver mankind from sin. Hence, Paul preached, “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sin: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:38-39). Notice that the Law could not justify man (whether the Mosaical law or any other law; for surely no law of human origin could do what the Law of Moses could not do).

The demands of the law cannot be met by me living a perfect life, inasmuch as I am guilty of sin.-However, the demands of the law can be met by the shed blood of Christ; hence, the “righteousness of the law might be fulfilled in us” (Rom. 8:4). Christ is the end of the law of righteousness (Rom. 10:4).

If the law could not justify, why was it given?

Why Was The Law Given?

There are several statements in the New Testament which reveal the purpose of the law. Paul said, for example, that “by the law is the knowledge of sin” (Rom. 3:20). We need to look at several of these statements to see God’s purpose in sending His law.

1. The law revealed sin to man. The only way in which man could know what sin is was through the revelation of God. Paul said, “I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet” (Rom. 7:7). “By the law is the knowledge of sin” (Rom. 3:20). In this sense, the law made offences to abound (Rom. 5:20). The law “was added because of transgressions” (Gal. 3:19).

When we look at this aspect of law, we appreciate the fact that God has given a law to mankind. The only thing that makes murder, rape, stealing, etc. sinful is that God has said, “Thou shalt not.” Without a revelation from God, we would not understand these things to be sinful for “where there is no law, there is no transgression” (Rom. 4:15). Hence, the existence of a law makes certain things sinful; the revelation of the law manifests to man what things displease God. God’s law is not transmitted in man’s physical nature by conception and birth any more than the guilt of sin is thusly transmitted. Special divine revelation is required in order for man to know right from wrong. Hence, the law revealed to man what sin is.

2. The law revealed the correct way of life to man. Even as the law revealed sin to man, it also revealed righteousness to man. The “law is holy, and the commandment holy, and just, and good” (Rom. 7:12). It was ordained to life (Rom. 7:10); that is, it was ordained to reveal the way of life to man.

As a Christian, I look upon the law of God, not as a yoke of bondage which is grievous to be borne (though were I trying to be saved through perfect obedience to law, I would probably so consider it), but as a revelation of how God wants me to live. The law reveals to me the kind of conduct which God approves and wants me to manifest in my life.

We can see therefore a two-fold purpose of the law. It was given to hold the wicked in check (1 Tim. 1:8-10) and to reveal the proper conduct in life for the righteous. For this reason, one can understand why Paul listed the giving of the law of Moses as one of the blessed privileges given to the nation of Israel (Rom. 9:4).

3. The law brought one to Christ. The law was added because of transgressions (Gal. 3:19). Its temporary nature was seen in that it was to last until “the Seed” (Christ) should come. Hence, the law was “our (the Jew’s) schoolmaster to bring us unto Christ” (Gal. 3:24). Paul told Timothy that the Sacred Writings (the Old Testament) was able to “make thee wise unto salvation which is in Christ Jesus”(2 Tim. 3:15).

4. The law typified the work of Christ. Through types and shadows, the Mosaical law foretold and explained the great work of Christ in the redemption of mankind. The book of Hebrews demonstrates this usage of the law in detail by comparing Christ to the Levitical priest and the sacrifice in Levitical worship. Without the ordinances of the law, we would have trouble understanding how Jesus is “the Lamb of God, which taketh away the sin, of the world” (Jn. 1:29).

Truth Magazine XXIV: 10, pp. 163-165
March 6, 1980

By Irven Lee

No man upon the earth has a perfect understanding of the perfect law of liberty, therefore there is none with an exact copy of the life of Christ. Some of the false teachers among us have started with this fact. and with the direct or indirect influence of John Calvin have come up with the idea that the perfect righteousness of Christ is imputed to us. The instruction or teaching in the epistles loses much of its importance in. their hands as they make a distinction between doctrine and gospel. They see people baptized into Christ, and they then would take away much of the occasion for fear and trembling and the special diligence suggested in taking heed lest we fall. This doctrine is more wide-spread than many admit, and only the tip of the iceberg has come to light. Let us give thanks to God for those who have worked hard and sacrificed much to awaken a precious body of people to the coming storm. Storms, you know, can be devastating. This danger is being pointed out by more and more who are aware of it. No babe in Christ is safe in the presence of skilled teachers of this grace-faith-unity movement, because they can make error look like truth.

There is another unfortunate problem that grows out of the fact that we do not all know everything there is to know. Can two people worship together if they find that there is some subject on which they cannot agree? Must every church divide into two warring camps if some question arises . among the members? If one cannot meet for worship with any church in which there are a few who do not agree with him fully on every topic that comes up for discussion, he may be forced to hunt far and wide for such a group. If he does find this sound church (in which the members all agree with him), it may soon divide and begin biting and devouring one another over some new question which some one happens to bring up for discussion. When troublesome questions arise there are at least two tasks we could consider. We may patiently search for the scriptural answer for the question that will settle all trouble for all time to come, and we might give prayerful thought as to how we can live with the problem.

Some questions are of the type that will not stay answered. If Bible doctrine and styles or customs are in conflict, there is the perennial problem and the continuing arguments. None, not even the most skilled, can come up with the answer that will settle the issue to the satisfaction of all in all communities. If some position is taken by strong-willed and able public teachers, they may be able to drive every member to conformity by making a hobby of their concept. If this strong-willed leadership is less skilled, they may only succeed in dividing the church. If a man has forced his ideas upon the church by his dogmatism and sarcasm or if he divides the body, he has no great room for boasting even if he is correct in his doctrine. The inspired teachers depended more on reasoning and persuasion and less on intimidation to get the desired results: The lord’s church is not encouraged to, use the forte, of discipline-that was’ characteristic of the concentration camp, such as Hitler used in the day of his power. This is not to say that the church may. .never mark, avoid, reject, or withdraw front the ‘disorderly brother. Sometimes the wrong people are marked. The., proud and-dogmatic teacher Who would ridicule and reject all who differ with him may be more seriously guilty than those he would score,

It seems that there are some who would quarantine and isolate some very excellent and useful men who hove not accepted their official position on some question that is ever with us. Thereby much talent goes to waste, and ill will takes the place of the brotherly love and patience recommended in the good book. From Romans, chapter 14, it is evident that brethren who were better informed were being taught to love and to worship with some weak brethren rather than to despise them. Weaker brethren were taught to avoid harsh judgment of those who did not accept their scruples. Both groups were taught to allow the Lord and Master to handle the matter of judgment in such cases. In cases mentioned in this chapter, one from either view could be easily convinced that he was right, but the servant stands or falls before his own master. Sometimes it is the publican servant, the bowed head, that is justified before the Master rather than the Pharisee who was so thankful that he was not like the publican. He was not like the publican, but this was not grounds for his pride or vaunting.

Should we offer the Lord’s Supper at the evening service? Should women answer questions in a class where there are men and women? May women teach classes of children or women? Should women wear some head covering in hours of worship? We are not suggesting that it is wrong to study or to discuss these questions, but we are saying that no man will arise tomorrow and say something that will please God and satisfy all the hearts in the Lord’s church from coast to coast. There can be courteous discussions, and there can be mutual respect among those who differ. There are churches blessed with wise leadership who seek ways to live with these problems rather than crucifying those who do not agree with the local preacher at the time. In such cases, happy congregations continue to grow and to accomplish much to the glory of God. Must every one who does not say what you say on one of these questions be crushed and abandoned regardless of his good attitude, clean life, and the great good he has accomplished in the Lord’s vineyard? Be careful. The one who is criticized may be better in God’s sight than the critic.

–Via. The Sower.

Truth Magazine XXIV: 10, p. 162
March 6, 1980

By Earl Robertson

John wrote, “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him who athirst come. And whosoever will, let him take the water of life freely” (Rev. 22:17). Many of the creeds of men limit, in scope, the salvation from sin which Christ offers through the gospel. This erroneous position is assumed because of a misunderstanding of the nature of man and the nature of God’s dealings with man. In spite of what the creeds say, however, the Lord makes the same offer to all without any respect of persons. God’s love for man manifested at Calvary included the whole world – “he tasted death for every man” (Heb. 2:9). His death was not only for the people who live under the New Testament, but it was “for the redemption of the transgressions that were under the first testament” (Heb. 9:15). This is why John could write “whosoever” in our text. Jesus said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28). All were away in sin, but all by the Lord are invited to come to Him. Anyone who wants to be saved can be. The Lord is not in the business of saving some while refusing to save others the same way.

As surely as salvation is offered to all in the great commission (Mk. 16; Matt. 28), it is offered conditionally. As John wrote the will of Christ in Rev. 22, he included, “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” (Rev. 22:14). The blessed city of God is entered when the gospel of Jesus Christ is obeyed. The “doing” of His commandments to enter the city makes the entering conditional! Men constantly tell us there is not anything we can do “to take the water of life” but the Lord says there is something that must be done. Men tell us it was the Lord’s doing and dying that saves us from sin – that there is not anything we can do. His death – His blood – makes possible our salvation, but its benefits are not received and enjoyed by man until man appropriates the benefits of Jesus’ death in gospel obedience. Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matt. 7:21). “He that doeth” is conditional!

Truth Magazine XXIV: 9, p. 155
February 28, 1980

By Ron Halbrook

All other books are of value only as they lead back to “the Book. ” Our commentaries and our libraries are merely efforts to grasp the breadth and depth of the revelation of the Book. It is the authority to which church, reason, religious experience, and tradition must submit. He who does not abide in the teaching has not God (2 Jn. 9).

Jack P. Lewis made these excellent remarks in a lesson on We may as well add one more which brother Lewis did not the “Inspiration and Authority of the Bible” (Harding mention. College Lectures 1972, pp. 90-122).

He further explained that such “matters of worship and service” as “instrumental music in worship, incense in worship, dedicating babies, and missionary societies” are excluded from God’s will because not authorized by “a direct command, an approved example, or ground for a necessary inference.” But such matters as “the doctrine of `Guardian Angels,’ of the rapture, of how orphan children should be cared for, of the type of materials out of which people can study in Bible classes” fall “in the area of opinion” dependent upon “inference and deduction” rather than upon “the explicit statement of Scripture.” Of course, the reference to “how orphan children should be cared for” means whether the church may build and maintain human institutions separate from the church for various phases of its benevolent work. Whatever the benevolent scope of the church may be, how suggests incidental methods and is misleading. The question is who: the church or another organization?

Suppose we add to his latter list “how musical worship may be offered (with or without mechanical instruments), how reverence and meditation may be expedited (incense), how families may demonstrate their dedication to the ideal of raising godly children (dedicating babies), and how churches may spread the gospel (missionary societies).” Brother Lewis would object that these are not mere methods of doing the thing commanded, but are violations of and intrusions upon the thing actually commanded. The command to “sing” excludes another kind of music that of playing mechanical instruments. The chart illustrates this principle:

The Command	Excludes
To Sing	Playing Instruments
To Baptize Believers	Baptizing Babies
For the Church to Propagate Truth	Church Support of Human Institutions (Missionary Society)
For the Church to Care for Its Needy	Church Support of Human Institutions (Benevolent Organizations – Clinics, Hospitals, Orphanages, Etc.)
We may as well add one more letter which brother Lewis did not mention.
For the Church to Edify the Saints	Church Support of Human Institutions (Edification Organizations – Colleges)

Harding Graduate School, in which Lewis teaches, seeks and accepts church donations to edify young people and to to prepare preachers. In addition, Harding College functions as a missionary society by taking church funds and sending out preachers to convert the lost and build up churches! (For details, see ad on back page of Gospel Advocate, 24 June 1976) As illustrated on chart below.*

The real issue is, Has the Lord made His church adequate to its mission? In assigning the church its mission, did He provide the church with its own organization or leave the church to devise organizations? Shall the-church oversee and control its own work, or make donations to human organizations which oversee and control the work to be done? Whether in spreading the gospel, edifying the saints, or caring for the church’s needy, the issue is not how in terms of specific methods but who in terms of organization. The constant proliferation of organizations as appendages to the church in every field of its endeavor is an insult to God’s revealed plan in the Bible and a disgrace to the people proposing to follow it to the exclusion of all else. These human institutions drawing their financial life’s blood from the churches are idolatrous impositions upon the authority and all-sufficiency of the New Testament plan for the church of God. Such organizations have no place among a people claiming to speak where the Bible speaks and to be silent where the Bible is silent; to call Bible things by Bible names; to do Bible things in Bible ways; to plea for unity on the basis of the revealed truth of God; to proclaim Christ as the only head with the Bible as the only rule of faith and practice; and to speak as the oracles of God by giving Book, Chapter, and Verse for every religious practice.

Will someone object, “But where does the Bible say not to – Look how much good we are doing – I don’t see anything wrong with it – Some of our best preachers approve . . . .”? As brother Lewis himself so well said: The Bible is “the authority to which church, reason, religious experience, and tradition must submit. He who does not abide in the teaching has not God (2 Jn. 9).” How heartbreaking that Ephraim is joined to idols! Oh that they might be put away and God’s people stand together as a mighty army for the truth – for the Divine Authority of One Book.

Advanced Bible Class Lessons

Brother Roy C. Cogdill’s Book by Book through the New Testament is being widely used. It is especially suitable for classes ranging from high school level to adult levels. Special issues of Truth Magazine have been adapted and reprinted in workbook form. Good interest has been shown by requests for this material in advance of its actual printing and there has been a good response after the printing as well. I have enjoyed teaching the one on Romans. The new one on Worldliness fills a pressing need and a number of brethren have expressed their enthusiasm about this important material. Billy Moore’s workbooks on Authority and Unity are excellent choices. Use Truth Magazine Bookstore’s toll-free phone number to obtain any of these and to find out what else is available in advanced Bible class materials.

* Harding College receives church donations and functions to (1) supply preachers to churches, (2) arrange for student preacher’s programs of work under elderships of churches, (3) locate unevangelized areas for churches, and (4) send preachers to such areas for churches.

 

 

Truth Magazine XXIV: 9, pp. 153-155
February 28, 1980