Truth Magazine

By Cecil Willis

In our last two lessons we studied the “double-law” distinction of denominationalism, and saw that the Scriptures indicate that the “ceremonial” and Ten Commandment Law (“moral”) are both a part of one and the same system, namely the Old Covenant. Hence when we learn, as we have in previous lessons that the Law was nailed to the cross (cf. Eph. 2:14-16; Col. 2:1416), it is equivalent to saying that we are no longer bound by the Ten Commandment Law, or the Old Testament Law, but are now living under the Law of Jesus Christ, our Savior.

When one turns to the book of Galatians he finds that the Law and the Gospel were quite thoroughly discussed. This theme was likewise developed in the books of Romans and Hebrews. But in Galatians, Paul showed us that it was not God’s eternal plan to redeem man through the Law, but through the Promise revealed to Abraham, and fulfilled in Christ. Notice: “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” (Gal. 3:15). This statement simply means that even in dealing man with man, once a covenant is confirmed, it cannot be set aside or altered. Much more is this true when God makes a covenant with man. In the next verse, Paul said, “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” (v. 16). After having demonstrated that in dealing man with man, the covenant could not be broken, Paul then declared that God made a covenant with man. If man does not break or change his promises, certainly God does not. God promised Abraham, that through his seed, not seeds (plural), all men would be blessed. Paul plainly stated that this seed through whom all men were to be blessed is Jesus Christ. Man’s blessing of redemption came through Jesus Christ, and not by the Law, for notice Paul’s next statement:

“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 non-effect” (v. 17). God promised to save people through the system of salvation revealed in Christ. This promise made to Abraham was given approximately in the year 1921 B. C. As Paul, said, four hundred and thirty years later, 1491 B. C., the Law of Moses was given at Mt. Sinai. These dates are both taken from Usher’s chronology of Bible history, and may vary a few years, but the four hundred and thirty years difference between the time the Promise was made to Abraham, and the Law was given by Moses is a period established by the inspiration of the Apostle Paul. Paul taught that the salvation of mankind came not by the Law, for God had promised hundreds of years before the Law that a plan of salvation would be revealed in Christ. Paul stated this in very clear language. He said, “For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise” (Gal. 3:18). After this declaration as to the insignificance of the Law to one’s salvation, the question quite naturally arises, “If the Law had nothing to do with salvation, why was it given to begin with?” This is a logical question, so Paul proposes it, and then answers it. “What then is the law?” (Gal. 3:19). After asking this question, Paul proceeded in the next few verses of Gal. 3 to discuss the purposes of the Law of Moses.

The Law Was Not Given To Save Men

Before we begin the study of the specific answers given by Paul, let us notice one purpose for which the Law was not given. It was not given to save men. There was never a person saved, exclusively, by the Law of Moses. It was essential that after one had done all he could possibly do under the Law, something else had to be done that his salvation might be procured. Jesus Christ had to die for the sins of those people under the Law, just as He died for your sins and mine. “And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance” (Heb. 9:15). Paul further taught that Christ died that God might be perfectly just in the passing over of sins done aforetime, and also that He might be the justifier of those who would accept God’s plan of salvation (Rom. 3:21-26). Therefore the Law of Moses was not given to save men, independently of the death of Christ. Yet there are thousands of people today who tell us that all one has to do to be saved is to keep the Ten Commandments. Not only was the Law done away, but keeping the Ten Commandments alone would not save if the Law were yet in effect. So the purpose of the Law was not to save.

The Law Defined Sin

Well, then, for what reason was it given? Paul answered the question, and told three reasons why the Law was given. He asks, “What then is the law?” in Gal. 3:19, and answered “It was added because of transgressions, till the seed should come to whom the promise hath been made.” The first reason the Law of Moses was given was because of transgression. Remember, God had promised that all men could be saved through the seed of Abraham. It was 430 years later that the Law of Moses was given. During this 430 years, the people of Israel became exceedingly wicked, and therefore the Law of Moses was given to declare to them what they should and should not do. It clearly and adequately defined sin. Not only did it define sin, but there were written statements of what God commanded and what He forbade. The book of Romans has been defined as `a fuller and more complete statement of the truths revealed in Galatians.’ When we turn to Romans, we find Paul taught that the Law declared what was sin. “What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting except the law had said, thou shalt not covet” (Rom. 7:7). It seems that Paul used himself as a representative of mankind and said that by the statements contained in the Law he became aware of what God would have him do and what God would not have him do. Further in the same chapter, Paul said, “But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceedingly sinful” (Rom. 7:13). The seed through which all men were to be blessed was to come through the Jews. Consequently due to their weakness to sin, the Law was given to put a restraint on sin within the nation of the Jews, that they might be purely preserved as a lineage through which the Christ was to come.

The Law Condemned

A second reason why the Law of Moses was given was expressed in Gal. 3:22. Paul was yet talking about why the Law was given and he said, “But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.” The Law was given to shut up all things under sin. This statement is best understood in the light of some other passages. It meant that all the people who were under the Old Testament Law stood condemned by it. There was not redemptive satisfaction it it, or else as Paul said, there would have been no need for another law. Paul also said, “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” (Gal. 3:22). So the Law could not save them. It only shut them up under sin.

Paul explained what this purpose of the Law meant when he said, “For as many as are of the works of the law are under a curse: for it is written, Cursed is everyone who continueth not in all things that are written in the book of the law, to do them” (Gal. 3:10). This passage asserts that if an individual under the Law failed to keep one single commandment of the Law, he was under a curse. Why was this true? Does the Bible offer any explanation as to why it is true? The reason why the Law shut up under sin those under it was because none of them kept the Law with perfection. Everyone broke one or more commandments. Paul said, “for all” (meaning Jews and Gentiles) “have sinned and fallen short of the glory of God” (Rom. 3:23). Every person violated some commandment of the Law, and under the Old Testament Law, no provision was made by which transgressions could be forgiven. Paul taught this in the following passage: “For the law having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh. Else would they not have ceased to be offered? Because the worshipers, having been once cleansed, would have had no more consciousness of sin. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins” (Heb. 10:1-4). Under the Old Law, they only had animal sacrifices, and Paul declared that these cannot take away sins. So everyone violated one or more parts of the Law of Moses; it was impossible for the kind of sacrifices they had to forgive sin; therefore one purpose of the Law, was, as Paul said, to shut up all things under sin.

The Law Brought Men To Christ

A third purpose of the Law was to bring man unto Christ. Paul said, “So that the law is become our tutor to bring us unto Christ, that we might be justified by faith” (Gal. 3:24). It was the purpose of the Law to direct men unto Christ, that in Him they might be saved. This is very logical, for as Paul had already said, the Law shut them up under sin. But it also told of Him who could remove the sin. So it would be the natural thing for them to be led by that which covered them with sin to Him who could take away sin. It is as though one were hopelessly lost in a great forest, and suddenly he was to come upon a well marked path to safety. The Law declared that they were hopelessly lost in sin unless they permitted themselves to be led to the Messiah who could blot out their sin. Already we have seen that the whole of the Old Testament may be referred to as the Law. In the Old Testament, there are said to be over three hundred prophecies which pointed toward Christ. The Law was their schoolmaster to lead them to Christ.

Conclusion

In conclusion, what is the purpose of the law? (1) It was added because of transgression (Gal. 3:19); (2) It shut up all things under sin (Gal. 3:22); (3) It was a tutor to lead men to the Christ (Gal. 3:24). All of these purposes of the Law indicate that the nature of the law was therefore temporary. Next week we will continue our study of the Law of Moses and the Gospel of Christ, concentrating on “The Duration of the Law.”

Truth Magazine XX:10, p. 3-5
March 4, 1976

By Norman E. Fultz

Luke records in Acts 8:26-40 (May I suggest you turn and read it?) the conversion of the eunuch from Ethiopia. The treasurer of the Queen of that country, he evidently was a Jew or a proselyte to the Jewish religion and had been to Jerusalem to worship. On his way home a series of circumstances are so coordinated that he is taught about Christ by Philip, the evangelist of whose efforts it is said, he “preached unto him Jesus” (v. 35). Coming to a certain water, the eunuch said, “See, here is water; what doth hinder me to be baptized?” Philip showed that the only thing which should prevent it was a lack of faith-“If thou believest with all thine heart, thou mayest.” That presented no problem to this searcher for truth, for he said, “I believe that Jesus Christ is the Son of God.” He thus obeyed the Lord’s command to be baptized (Mark 16:16). But the question he asked of Philip, “what doth hinder me,” suggests there can be hindrances.

The word “hinder” means to forbid or restrain. There are many things hindering people in their obeying the will of God in the matter of baptism. We want to consider some of them.

A lack of understanding hinders many. Blind leaders of those who are content to remain blind (Matt. 15:14), to the truth on baptism, have taught a false doctrine concerning the need for baptism. “It is a non-essential,” they say. “One’s baptism has nothing to do with his salvation,” they argue. But, friend, you should study to be approved of God (2 Tim. 2:15), and as to the place of baptism in the plan of salvation, may I suggest you read Mark 16:15-16; Acts 2:36-41; 22:16; Gal. 3:26-27; 1 Pet. 3:21. If a lack of understanding has hindered you, may it do so no longer.

An unreadiness to repent causes some to falter. But penitence is a requisite to scriptural baptism (Acts 2:38). Many are simply not ready to quit their life of sin. These are often not really bad, but there are some things they just do not want to quit, things which cannot be engaged in by the Christian. Others still have “wild oats to sow” (See Rom. 6:23; Gal. 6:7-8) before they repent. Thus, recklessly, some gamble with their eternal destiny.

Interference from friends and family becomes the stone over which many stumble. A man’s foes certainly may be those of his own household (Matt. 10:36). Even those who are well-meaning can greatly hinder when they are prejudiced toward truth or honestly do not understand Bible teaching. Ridiculing the necessity of gospel obedience often characterizes the religiously zealous person when his zeal is not according to knowledge (Rom. 10:2). “You have only to believe – no need to be baptized,” they declare. But, friend, what you must realize is that they will not be the ones to answer for you in judgment.

Friend, what hinders you? Why not seriously look at your condition and answer honestly whether that which hinders you from gospel obedience is really worth the loss of your soul?

And remember, too, that while some would hinder, others would rejoice in your salvation-and you would rejoice (Acts 8:39). Not only would there be joy among the saints on earth, but there would be rejoicing by the angels in heaven (Lk. 15:7,10). May we help?

Truth Magazine: XX:10, p. 2
March 4, 1976

By Johnie Edwards

On August 5, 1975 Mr. Donald Holsten, one of Mr. Billy Graham’s counselors, responded to a letter we had written asking about the church and salvation. Here is the answer:

Church Membership

“In answer to your question, we must first of all emphasize that church membership is not essential to salvation.”

Now let us take a look at what the Bible says about church membership. On the day of Pentecost, when people responded to the words of the Gospel the Bible says, “. . . And the Lord added to the church daily such as should be saved” (Acts 2:47). Then again, Paul told us, “For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body” (Eph. 5:23). Remember that the body is the church (Eph. 1:22-23).

Now do these passages sound like the church is not essential to salvation? Whose word are you going to take – Billy Graham’s or the word of the Lord? Which?

Salvation

The letter also stated: “Though our relationship to God is not dependent upon our membership in a particular local. church but upon our personal trust and faith in Jesus Christ.”

Here they are teaching salvation by faith alone. This the Bible does not teach. James said, “Ye see then how that by works a man is justified, and not by faith only” (Jas. 2:24). Nowhere does the Bible teach that salvation is by faith alone but salvation comes when faith is put to work in obedience (Heb. 5:8-9).

Truth Magazine, XX:8, p. 6
February 19, 1976

By Mike Willis

“Dearly beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts, which war against the soul” (1 Pet. 2:11).

On several occasions, the New Testament uses the words “stranger,” “sojourner,” and “pilgrim” as descriptive names for Christians. For many of us; our acquaintance with the idea of “pilgrim” is largely derived from the usage of the word to describe the Pilgrim fathers who founded Plymouth Caloiiy in 1620. Some would also think of a pilgrim as one’ who takes a “pilgrimage,” i.e., a journey to some distant sacred place. But neither of these ideas is an accurate usage of the New Testament meaning of the words.

Definition of Terms

The New Testament words for “pilgrim,” “sojourner,” and “stranger” are parepidemos and parolkos. However, the meaning of these words are related to the Old Testament usage of gur and ger. The verb gur means “sojourn . . . dwell for a (definite or indef.) time, dwell as a new-comer (cf. ger) without original rights” (Brown, Driver, and Briggs, A Hebrew and English Lexicon of the Old Testament, p. 157). Its noun cognate ger means “sojourner . . . temporary dweller, new-comer (no inherited rights” (ibid., p. 158). These words are used to describe Abraham’s stay in Egypt to escape the effects of the famine in Canaan (Gen. 12:10), Lot’s stay in Sodom (Gen. 19:9), and a non-citizen dwelling in a foreign country (Ex. 12:48-49).

Parepidemos has a similar meaning. Thayer defines the word as follows: “Prop. one who comes from a foreign country into a city of land to reside there by the side of the natives; hence stranger; sojourning in a strange place, a foreigner, . . . in the N. T. metaph. in ref. to heaven as the native country, one who sojourns on earth; so of Christians in 1 Pet. i.1. . ” (Greek-English Lexicon of the New Testament, p. 488). The word is used in Acts 2:10 to describe the Jews from Rome who were visiting in Jerusalem to observe the day of Pentecost and in Acts 17:21 to denote the visitors to the city of Athens who spent their time in “nothing other than telling or hearing something new.” Parotkos is defined similarly as witnessed by Thayer: “1. in class. Grk. dwelling near, neighboring. 2. in the Scriptures a stranger, foreigner, one who lives in a place without the right of citizenship . . .a” (Ibid., p. 490). It is used to describe the patriarch’s sojourn in Canaan, a land in which they had no citizenship (Acts 7:6; Heb. 11:9), Israel’s stay for 400 years in Egypt (Acts 13:17), and Moses’ flight and subsequent stay in Midian after he had killed an Egyptian (Acts 7:29).

Although these terms are translated by the English word “pilgrim” in some places, this translation is poor. The primary meaning of “pilgrim” is “to travel.” “Both the Heb (see Ger) and Gr words contain the idea of foreign residence. but it is the residence and not travel that is implied. Consequently, `pilgrim’ is a poor tr, and ,sojourner’ should have been used throughout” (“Pilgrim, Pilgrimage,” International Standard Bible Encyclopedia, Vol. IV, P. 2398).

Ideas Denoted By These Words

In Eph. 2:19, Paul said, “So then you are no longer strangers and aliens, but you are fellow-citizens with the saints, and are of God’s household . . . .” Earlier in this passage, Paul had declared that we Gentiles had formerly been separate from Christ, excluded from the commonwealth of Israel, strangers to the covenants of promise, having no hope, and without God in this world. Fortunately, Christ came, broke down the barrier of the dividing wall-the Law of commandments contained in ordinances, and made possible the reconciliation to God of both Jew and Gentile in one body, the church. William Barclay’s comments on v. 19 are especially pertinent:

“Paul used the word xenos for foreigner. In every Greek city there were xenoi, and their life was not easy. A man who was a stranger in a strange city writes home: `It is better for you to be in your homes, whatever they may be like, than to be in a strange land.’ The foreigner was always regarded with suspicion and dislike. Paul used the word paroikos for sojourner. The paroikos was one step further on. He was a resident alien; he was a man who had come to stay in a place but who had never become a naturalized citizen; he paid a tax for the privilege of existing in a land which was not his own. He might stay there and he might work there, but he was a stranger and an outsider whose home was somewhere else. Both the xenos and paroikos were where they were on sufferance; they were always on the fringe.

“So Paul says to the Gentiles: ‘You are no longer in the Church and among God’s people on sufferance. You are real citizens of the society of God. You are full members of the family of God’ ” (The Letters to the Galatians and Ephesians, P. 138, emphasis mine).

A second idea, derived from the first, is that since our citizenship is in heaven (cf. Phil. 3:20), we are strangers and sojourners on this earth, i.e., we are resident aliens, non-citizens. Jacob described his life as a pilgrimage when he stood before Pharaoh (Gen. 47:9). The idea of the sojourning of the wandering patriarchs is discussed in Heb. 11:8-16 as follows: “By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going. By faith he lived as an alien in the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, fellow-heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is God. By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who promised; therefore also there was born of one man, and him as good as dead at that, as many descendants as the stars of heaven in number, and innumerable as the sand which is by the seashore. All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. For those who say such things make it clear that they are seeking a country of their own. And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. But as it is, they desire a better country, that is a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them” (Heb. 11:8-16).

Thus; when the inspired writers use parepidimos and parotkos to describe the Christian, the idea that is conveyed to us should be the same as the one expressed in the words on this song:

“This world is not my home, I’m lust a passing through.

My treasures are laid up somewhere beyond the blue.

The angels beckon me from heaven’s open door,

And I can’t feel at home in this world anymore.

“O Lord, you know I have no friend like you,

If heaven’s not my home then Lord what will I do;

The angels beckon me from heaven’s open door,

And I can’t feel at home in this world anymore.” -Albert E. Brumley

Effects On One’s Life

If one has the proper disposition toward his life on this earth as a sojourner (cf. 1 Pet. 1:17), some of the major decisions we face would immediately become infinitely small. One such decision might easily relate to his job in a situation like this one: A relative of mine was offered a promotion and a raise in pay if he would relocate in a city in which no conservative congregation existed. He moved there and then cried for help saying, “What am I going to do? There is no conservative brethren within driving distance.” He knew that when he moved there! If he did not know that, he should have checked before moving. Suppose the decision became your own in the situation that your employer offered you the same terms, what would you do? On one occasion, Dale Winegar was reported to say, “If your job interferes with your service as a Christian, quit it. I’ll guarantee you that you will get a better job.” Before you become critical of our brother for promising things which he cannot guarantee will occur, I should add that he said, “Oh, it might not pay as much but it will be a better job!” About the only measure we Americans use to determine whether a job is a good or bad one is the take-home pay and fringe benefits. (One could almost conclude that a casual relationship exists between this fact and the unhappiness most have with their present jobs. Ask any factory worker how well he likes his work.)

On one occasion, Jesus said, “. . . the sons-of this age are more shrewd in relation to their own kind than the sons of light” (Lk. 16:8). I could not keep myself from thinking of that passage as I listened to a radio interview of a movie star who was giving advice to young people about how to become a movie star. The star commented about how slim a chance an individual has to make it to stardom and, therefore, advised anyone aspiring to become a movie star to get some training which qualified him to get a good paying job. Then, the individual should take a job and work at it, taking studio performances as they came. Then, she advised that if an opportunity to perform should present itself, however small the role might be (one never knows what might be just the break he needs), take it, even if it means giving up the job which the person has. The reasoning behind this advice was as follows: Your primary goal is to reach stardom; always keep that first in importance; make everything fit around it. This is exactly the attitude the Christian should have toward his service to God! My service to God is the most important part of my life; everything else-job, recreation, house, car, etc.-must be fitted around that goal. With this disposition of mind, see how insignificant these decisions become:

1. Am I going to join a bowling league which bowls on Wednesday night?

2. Am I going to work overtime this Sunday?

3. Am I going to take a job, buy a house, and move to (any city without a faithful congregation)?

4. Am I going to go mixed bathing this summer while on vacation?

The list could be continued indefinitely.

I should think that if my citizenship were in heaven that I would want to read about that place, think about it frequently, and prepare to go there. Like David, I should be saying, “I am a stranger in the earth; do not hide Thy commandments from me…. Thy statutes are my songs in the house of my pilgrimage” (Psa. 119:19, 54).

Another song we often sing is “Here We Are But Straying Pilgrims.” Can you truthfully sing that about yourself?

Truth Magazine, Vol. 20, No. 9