In this issue:
Issues In Galatians
David Clayton
Some years ago the following article was published in Old Paths .
We have decided to republish it because we feel that it is especially
relevant at this time in light of our present emphasis on Righteousness
by Faith, and the increasing agitation in some quarters on the question
of the Feast days. We have slightly modified the article.
Many Seventh-day Adventists, and in fact most Christians who
believe in the observance of the ten commandments, seem to have a
problem in understanding the issues which Paul faced and the arguments
which he presented at the time when he wrote the letter to the
Galatians. The arguments of Paul in the book of Galatians are very
important, and understanding them is critical to a proper appreciation
of the purpose and place of the law, as well as to a proper appreciation
of the gospel. In fact, one of the issues at the famous 1888
Minneapolis General Conference was the disagreement between E.J.
Waggoner and several of the leading delegates to the conference, on the
question of the law in Galatians.
In more recent times some seventh-day Adventists have begun to
advocate the observance of the laws given to Moses at Mount Sinai, and
in particular, the feast days and festivals, namely, the Passover, the
wavesheaf, the firstfruits, the day of Pentecost, the blowing of
Trumpets, the day of Atonement and the feast of Tabernacles. Though they
do not advocate the offering of animal sacrifices, for the most part
they seek to observe these festivals in a similar way to how they were
observed during biblical times, and at the exact times specified in the
law.
However, in Galatians 4:10,11 the apostle Paul chastises the
Galatian brethren for observing certain time periods. He says,
Ye observe days, and months, and times, and years. I am afraid
of you, lest I have bestowed upon you labour in vain. (Gal 4:10-11)
This seems to clearly suggest that the observance of set time
periods such as was involved in the keeping of the feast days was
unnecessary and even undesirable and was a cause of concern to Paul.
However, those who advocate the observance of the feast days claim that
Paul was not here referring to the biblical feast days but rather to
pagan holidays and festivals which the Galatians had gone back to
observing. They suggest that Paul could not have been referring to the
feasts appointed by God. The following reasons are given:
1. Paul could not have referred to the feasts appointed by God
as “elements of the world” (Gal. 4:3) and as “weak and beggarly
elements.” (Gal. 4:9)
2. Paul says that the Galatians were turning “again” to these
weak and beggarly elements (Gal. 4:9). Since they had previously been
pagans, involved in pagan worship and not in Jewish worship, then the
only thing they could turn “again” to was paganism – not to Old
Testament religion.
3. Paul declares that at that time (before they became
Christians while they were involved with these elements of the world),
they “knew not God,” and “did service unto them which by nature are no
gods.” (Gal. 4:8)
On the face of it, this argument seems plausible. However a
closer examination of the issues in the book of Galatians and the
arguments presented by the apostle Paul there, will reveal that the
issue was not pagan holidays at all, but rather was the observance of
the festivals given to Israel at Mount Sinai.
What were the issues in the book of Galatians? What was the
problem which prompted Paul to write this letter? What behaviour by the
Galatians caused Paul such concern that he wrote such a forceful letter
in such strong words? It is not difficult to discover the point of
concern. Paul mentions it several times in his letter. Let us see what
the basic issue really was.
The Issue in Galatians
I marvel that ye are so soon removed from him that called you
into the grace of Christ unto another gospel: Which is not another; but
there be some that trouble you, and would pervert the gospel of Christ.
But though we, or an angel from heaven, preach any other gospel unto you
than that which we have preached unto you, let him be accursed. As we
said before, so say I now again, If any man preach any other gospel unto
you than that ye have received, let him be accursed. (Gal 1:6-9)
Paul’s concern was that the Galatians were turning to “another
gospel.” Yet it was not another gospel, because really, there is only
one gospel. So this was the root of the problem in the book of
Galatians. The faith of the Galatians was being “perverted.” What were
these people doing who were trying to pervert the Galatians? What were
they trying to persuade the Galatians to do?
The essence of the “other gospel”
As many as desire to make a fair show in the flesh, they
constrain you to be circumcised; only lest they should suffer
persecution for the cross of Christ. For neither they themselves who are
circumcised keep the law; but desire to have you circumcised, that they
may glory in your flesh. (Gal 6:12-13)
The main issue in this other gospel was that they were trying to
compel (constrain) these Galatian brethren to be circumcised.
It is interesting to note that Paul circumcised Timothy (Acts
16:1-3). This makes it clear that there was nothing inherently wrong
with circumcision itself. Paul makes this point in Galatians 6:15 where
he says neither circumcision or uncircumcision matters when you are in
Christ Jesus. Paul did not circumcise Timothy because he believed it was
a necessary religious requirement, but simply in order to disarm
prejudice among the Jews. He was simply following his principle,
“And unto the Jews I became as a Jew, that I might gain the Jews; to
them that are under the law, as under the law, that I might gain them
that are under the law; to them that are without law, as without law,
(being not without law to God, but under the law to Christ,) that I
might gain them that are without law. To the weak became I as weak, that
I might gain the weak: I am made all things to all men, that I might by
all means save some. (1 Cor. 9:20-22)
However, when circumcision was done for religious reasons there
were other things which would automatically follow and this was what
bothered Paul about the direction the Galatians were taking.
What requirement went along with circumcision?
For I testify again to every man that is circumcised, that he is
a debtor to do the whole law. Christ is become of no effect unto you,
whosoever of you are justified by the law; ye are fallen from grace.
(Gal 5:3-4)
The problem with circumcision was that if you were circumcised you had an obligation to observe the whole
law. Religious circumcision never stood by itself. A person who
believed that circumcision was still required by God obviously had no
excuse for not keeping the rest of the law. The same principle which
made it necessary for him to be circumcised also put him under
obligation to keep the whole law. Was there something wrong with
observing the whole law? The fact is, when a person has found Christ,
there is no need for him to observe the whole law. The law pointed to
Christ and when a person finds Christ, he has found the reality to which
the law pointed. If a person felt that he was obligated to observe the
law, it was an indication that such a person felt that Christ was not
enough. Such a person was seeking to be justified with the help of law,
rather than purely by the grace of Christ, and Paul says to such people,
“Christ has become of none effect unto you!!”
Now when the Galatians went back to law-keeping, what was it
that was manifested in their lives? What was it that Paul saw in their
lives which made him become very concerned about them and fearful that
they were about to lose their salvation and afraid that all his work for
them had been in vain?
What had the Galatians already started doing?
Ye observe days, and months, and times, and years. I am afraid
of you, lest I have bestowed upon you labour in vain. (Gal 4:10-11)
These Galatians were now fulfilling what Paul had expected: If a
person was circumcised he was obligated to keep the whole law. They had
already gone back to observing days, months, times, years, etc., and
this was clearly in connection with their commitment to turn to the way
of circumcision with its attendant observance of the law.
Is there something wrong with this? What is wrong with observing the law and being committed to the law in this way?
Why not observe the law?
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. And the law is not of faith: but, The man that
doeth them shall live in them. (Gal 3:10-12)
Paul says it plainly: Those who are of the works of the law are
under a curse. “The just shall live by faith … but the law is not of
faith,” therefore, it is clear that “the just” do not live by the law.
The ones who seek to live by the works of the law end up with a curse.
As we seek to understand Paul’s statements concerning the law in
the book of Galatians, it is helpful if we recognize that there were
four basic aspects to the law: These divisions are not stated in the
Bible but are clearly evident. There was the moral law, there were the
sacrificial and typical laws, there were the civil laws, and of course
there were the health laws. Of course, none of these laws can save a
person, none of them can contribute to salvation, not even the moral
law. However, if we can understand the purpose of each of these sections
of the law, it will make it easier for us to understand why some
aspects of the law have passed away completely, while the moral law
still remains as a definer of right and wrong.
The Moral Law
The ten commandments were set apart from all the others and are
often referred to as the moral laws because they are clearly based on
eternal principles, applicable to all ages and have to do with how a
person relates to God, and to his fellowmen. These were written upon
stone and in this way are clearly separated by God Himself from all the
other laws given to Moses.
It is true that Christians are not “under” the moral law in the
sense that the law is not the reason why we do good. It is not the law
which controls the behaviour of the Christian. It is Christ’s life in
the Christian which produces holy behaviour, not the commands of the
law. But if we understand what morality is, then we will understand why,
even though we are not under the moral law, yet the moral law still
must exist as a guide of life for believers. Morality has to do with
what is inherently right or wrong. It has to do with things which are
right in themselves and not just because they have a temporary or
cultural or situational importance. When something is moral, it cannot
be only relevant for a limited time, but is right forever, and in any
situation.
Now it is true that additional laws were given which dealt with
various situations in which the moral law was applicable. As Ellen White
puts it, these laws were given to “guard the ten commandments.” These
other “guardian” laws were helpful but certainly they could not
prescribe how a person should behave in every single situation. God gave
these other laws only because of the spiritual immaturity of the
Israelites, and only until they should become mature enough to
understand the intent of the law and apply it from the perspective of a
changed nature.
The apostle Paul appealed to only one principle with respect to the moral law.
Owe no man any thing, but to love one another: for he that
loveth another hath fulfilled the law. For this, Thou shalt not commit
adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear
false witness, Thou shalt not covet; and if there be any other
commandment, it is briefly comprehended in this saying, namely, Thou
shalt love thy neighbour as thyself. Love worketh no ill to his
neighbour: therefore love is the fulfilling of the law. (Rom 13:8-10) Rather than giving more detailed instructions and
definitions concerning the law, Paul declared that if a Christian
concentrated on the one great principle of loving his fellow men, then
he would have satisfied all the requirements of the law (obviously the
last six points of the law. It was not more details which were needed,
but rather an understanding of the principles.
The function of the moral law
There are three basic functions of the moral law. Knowing this, that the law is not made for a righteous
man, but for the lawless and disobedient, for the ungodly and for
sinners, for unholy and profane, for murderers of fathers and murderers
of mothers, for manslayers, (1 Tim 1:9)
First of all, it promotes civil and social justice and restrains
evil. The ungodly do not know God, neither are they led by the holy
spirit, but they do have a guide which makes them know what is right and
what is wrong. They have the Ten Commandments which declares to them
the wickedness of their ways and shows them the behaviour which God
requires of them.
What shall we say then? is the law sin? God forbid. Nay, 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)
Secondly, the moral law defines and condemns sin and makes us
aware of our need of Christ. Without the moral law, nobody would have
any sense of guilt. Nobody would understand how wretched and sinful he
is nor appreciate his need of Christ. So speak ye, and so do, as they that shall be judged by the law of liberty. (James 2:12)
Thirdly, the moral law is a rule of life for believers. James
makes it very clear that we shall be judged by the law, or the Ten
Commandments. Even though true commandment-keeping goes beyond the
letter of the law, yet this is the standard which God will use to judge
us, in determining whether or not we really accepted Christ, so that no
Christian can be excused by saying that he does not have a way of
knowing how God wants him to behave.
Civil Laws
The civil laws were necessary for keeping society in order.
These included laws such as, if a man plucked out the eyes of another,
the judges should pluck out his eyes. Eye should be given for eye, tooth
for tooth etc. These laws still exist today, but are not administered
by God’s people but by the civil government, because God’s people are no
longer all together in one nation, but rather are scattered in all
lands and among all people. We are told by the apostle Paul that these
governmental or civil powers are put there, are ordained by God to be a
terror to evildoers (Rom. 13:3,4).
Health Laws
Of course there were also the health laws. God wanted His people
to be healthy. However, we must understand the circumstances under
which these laws were given and we must adjust accordingly. When the
Israelites were in the wilderness they were commanded to carry a little
shovel around with them so that when they went to the toilet they could
dig a hole and then cover the waste afterwards. Does this rule still
apply today? If we accept the law without understanding, we would say
yes. But when we understand that the purpose of God was to prevent
disease, then we still apply the principle in being careful with our
toilet habits but not the letter of taking a shovel around with us.
Sacrificial Laws
When a person transgressed the moral law, the sacrifices
satisfied the demands of the broken law. They provided atonement for the
sinner. If the moral law was not broken, than the sacrificial law was
not necessary. Of course the sacrificial laws were only symbol or type.
They never truly dealt with the real issue of cleansing or of removing
sin. They only illustrated the reality. By their very nature they had to
pass away when the reality was fulfilled.
Other Typical Laws
The feast days were also only typical (although for the
Israelites they also were reminders of historical events such as
preservation of their firstborn on the night when the angel of death
passed through Egypt). They pointed forward to major events which were
to take place in the plan of salvation such as the death of Christ, the
cleansing of God’s people from sin and the outpouring of the holy
spirit. These also obviously, would never have been necessary if there
had been no transgression of the moral law, and as such, they were only
temporary institutions intended to teach God’s people in their spiritual
childhood, of the major events to take place in the plan of salvation.
When God’s people became spiritually mature, it would not be necessary
any longer for them to act out these symbols of salvation, but rather,
to experience the reality.
Little girls play with dolls and this is quite appropriate. They
talk to the dolls, feed them, change their clothing and make houses for
them. We think all this is quite in order and even quite cute. But
would we feel the same way if we saw a grown woman doing the same thing?
Most likely she would end up in a mental institution. Children need
these playthings, these toys as they are growing up. They help them to
learn lessons which actually are helpful when they become adults. But
now that we are adults and no longer children, why should we go back to
playing with toys? Why go back to a religion that was only intended to
be a teaching tool?
What was the law’s purpose?
Now why was the law given if it was not able to save people? Why
did God give something if it was not complete or if it was not fully
effective? Why?
Wherefore then serveth the law? It was added because of
transgressions, till the seed should come to whom the promise was made;
and it was ordained by angels in the hand of a mediator. (Gal 3:19)
Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. (Gal 3:24)
Here it tells us plainly what the purpose of the law was. It was
a schoolmaster to bring us to Christ. It was added, “till the seed
should come.” It had a definite purpose for a limited time. How can we
miss it? How can we believe that we still have an obligation to the law
when the Bible says so clearly that we are no longer under the
schoolmaster? The schoolmaster’s purpose was to take us to Christ. Now
that we have come to Christ the schoolmaster is obsolete; no longer
necessary.
What change took place with the coming of Christ?
But after that faith is come, we are no longer under a schoolmaster. (Gal 3:25)
To redeem them that were under the law, that we might receive the adoption of sons. (Gal 4:5)
As far as the Bible is concerned, the plan of salvation has
several stages. There are stages to God’s plan for recovering man from
the damage caused by sin. Under the period which is called the time of
the law, salvation was, as always, by faith. But faith was found and
expressed through the observance of the law, through the observance of
rituals and ceremonies. To find salvation you were expected to go
through those forms and rituals. That was the way in which faith was
expressed. While many of the patriarchs did find faith in this way, the
system was limited and unsatisfactory, and was only intended to be a
temporary measure.
However, on this side of Calvary we are spiritually mature and
are able to grasp spiritual concepts without having to act out the
ceremonies which symbolize the things which we believe. Why were the israelites placed under governance of the law?
Now I say, That the heir, as long as he is a child, differeth
nothing from a servant, though he be lord of all; But is under tutors
and governors until the time appointed of the father. Even so we, when
we were children, were in bondage under the elements of the world: (Gal
4:1-3)
Paul uses two symbols in the book of Galatians to describe the
state of God’s people in the past. Firstly, he describes them as
children, and secondly he describes them as servants (slaves). In
reality, the status of both is the same because, as he tells us in
Galatians 4:1, the child is no different than a servant (slave) even
though he will one day inherit everything.
Notice that Paul says, “we.” He is not speaking about the
Galatians only. He is including himself. He is speaking of the church on
the whole. He says that the heir, the Father’s legitimate child is no
different than a servant (and we need to remember that the Greek word
used here, “ doulos ,” means slave). Let us see what Paul is saying here.
A small child who is under the control of good parents makes
very few decisions for himself. His parents tell him when to bathe, what
to eat, which clothes to wear, who to play with, when to go out and
when to come in etc. Somebody else makes all his decisions for him. He
has no freedom to do the things which he wants but must always do the
will of others. Is this bondage? If an adult found himself in that kind
of situation how would he feel? He would consider himself to be no
different than a slave, yet this is how most parents treat their small
children. This bondage is necessary for the child’s protection as well
as for the child’s training.
When the Bible uses the word bondage here, it means bondage in
the sense of being completely under the control of another person. This
kind of bondage is terrible when you are an adult, but when you are a
child it is necessary. We need to understand this. When we are children,
it is necessary that we be under “bondage,” in this sense.
A man who observes rules without understanding is in bondage.
Why does he obey? Because the rule constrains him and not because he
wants to or because his mind is in harmony with the rule. Bondage in the
sense that he is controlled by external forces.
Now Paul says we were in bondage “when we were children.” Does
he mean when we were three years old? Who is the “we,” here? He is
speaking about the people of God. He is not speaking of the Galatians as
former heathen, he is speaking of the church of God, including the
Galatians, as an institution which was once in a state of spiritual
infancy. As a Jamaican I may say, “we obtained our independence in the
year 1962.” However, as one of the people of God I would say that once
our people were in bondage in Egypt and we became independent when Moses
led us out of Egypt. This is how Paul is speaking to the Galatians. As a
part of the people of God whose heritage included the worship of the
Old Testament.
So Paul says, when we were children back there in Old Testament
times, we were no different than slaves. We were under governors and
tutors, we were in bondage, entirely under the control of a legal
system. We were under the elements of the world. Notice that these
“governors and tutors” are also called “the elements of the world.”
What negative effect does the law have?
Which things are an allegory: for these are the two covenants;
the one from the mount Sinai, which gendereth to bondage, which is Agar.
(Gal 4:24)
“Mount Sinai gendereth to bondage,” or produces bondage. What does Mount
Sinai represent? What happened on Mount Sinai? It was there that the
law was given. It was there that the first covenant was instituted and
Paul says, there were two covenants, the one from Mount Sinai produces
bondage. Again we read in Galatians 4:25:
For this Agar is mount Sinai in Arabia, and answereth to
Jerusalem which now is, and is in bondage with her children. (Gal 4:25)
Who is this talking about? It is talking about the Jews. Earthly
Jerusalem is in bondage with her children (the Jews). Mount Sinai
produces this bondage. Why were the Jews in bondage? They were following
Mount Sinai. The law was still their governor.
So Paul says that we, the people of God, when we were children
(spiritually) were in bondage, and this does not mean that we were in
bondage under sin. If we look at the use of this word “bondage” in the
book of Galatians, we will see that it consistently refers to being
under the government of the law. The administration of law produces
bondage. Those who still observe the law are in bondage. We, the people
of God who once were under law were in bondage. The false brethren were
trying to bring the Galatians back into that kind of bondage.
And that because of false brethren unawares brought in, who came
in privily to spy out our liberty which we have in Christ Jesus, that
they might bring us into bondage: (Gal 2:4)
Normally Adventist would never associate the word “bondage” with
the law, because the law was given by God. But Paul who was taught the
gospel by Christ Himself (Gal. 1:11,12) declared that by seeking to
bring them back to the system of law, back to circumcision along with
the rest of the law of Moses, false brethren were seeking to bring the
Galatians back into bondage. However, when we understand that “bondage”
is good for a child, but not for an adult, we will appreciate the fact
that there is a time when bondage is necessary. During the time of the
Old Testament, this system was good because of the spiritual immaturity
(childish state) of the people of God. Now, when we are spiritual adults
such bondage is not only unnecessary, but is a harmful thing. This is
why Paul was astonished at the Galatians’ desire to be again under the
law.
But now, after that ye have known God, or rather are known of
God, how turn ye again to the weak and beggarly elements, whereunto ye
desire again to be in bondage? (Gal 4:9)
There can no question that this was what Paul was referring to
when he admonished the Galatians in chapter 5:1 to be not entangled
again with “the yoke of bondage.”
Stand fast therefore in the liberty wherewith Christ hath made
us free, and be not entangled again with the yoke of bondage. Behold, I
Paul say unto you, that if ye be circumcised, Christ shall profit you
nothing. For I testify again to every man that is circumcised, that he
is a debtor to do the whole law. Christ is become of no effect unto you,
whosoever of you are justified by the law; ye are fallen from grace.
(Gal 5:1-4)
Please look at the included chart and you will see that there is
a consistency in Paul’s teaching in the book of Galatians with respect
to this word “bondage.” Mount Sinai produces bondage. Earthly Jerusalem
and the Jews are still in bondage. We (God’s people) were once in that
bondage. False brethren want to bring us back into that bondage. The
Galatians desired to be in that bondage: they had gone back to observing
days, weeks, months, years, so Paul counsels, “be not entangled again
with this yoke of bondage.” It is very clear. So we see that for a child
bondage is good. Bondage is very necessary, but when a person comes to
maturity, such bondage is an irksome, degrading, limiting and
unnecessary yoke.
What is the status of God’s people now?
But when the fulness of the time was come, God sent forth his
Son, made of a woman, made under the law, To redeem them that were under
the law, that we might receive the adoption of sons. And because ye are
sons, God hath sent forth the Spirit of his Son into your hearts,
crying, Abba, Father. Wherefore thou art no more a servant, but a son;
and if a son, then an heir of God through Christ. (Gal 4:4-7)
The apostle Paul uses several symbols to refer to the same
thing: they were at one time under law, they were at one time under the
schoolmaster, they were at one time under tutors and governors, they
were at one time under bondage, they were at one time under the elements
of the world.
Under the law you have no choice. Under the law, whether you
like it or not you have to do it, under the law, whether or not you
understand you have to carry out the prescribed actions. It is a way of
life for children. The parent may say, “please don’t put that there.” So
the child says, “why daddy?” the parent says, “just do it.” Whether or
not he understands the child must obey. This kind of rule is necessary
for children, but for adults it is highly unsatisfactory. So we once
were children, but Paul says we are no longer servants, we are now sons.
What change occurs when a person is no longer a servant?
Henceforth I call you not servants; for the servant knoweth not
what his lord doeth: but I have called you friends; for all things that I
have heard of my Father I have made known unto you. (John 15:15)
The servant does not know what his master is doing, but he has
to obey anyway. There are some people who keep the Sabbath just because
the law says so. They go through the motions because the rule prescribes
it, but what is the true purpose and meaning of the Sabbath? Only the
son knows and therefore only the son can give the service which pleases
the Father. Only the son can keep the Sabbath in the spirit, rather than
in the letter. Let me give an illustration which will clarify the point
which I am making:
The sign at the door says, “please wipe your foot before you
come in.” The rain has just fallen and the yard is full of mud. So two
children approach the door and they enter one behind the other. The
first one wipes his feet once and then steps inside. Has he obeyed the
law? He certainly has. No one can accuse him of doing otherwise, but as
he walks inside there are still tell-tale signs as he leaves a trail of
muddy footprints on the clean floor of the living room, testimony to the
fact that he did not wipe his feet properly. Nevertheless, he did obey
the law. He did what was required.
The second child comes to the door and he removes his shoes,
then he steps across the threshold without once wiping his feet. Did he
obey the law. No, he did not. Did he keep the spirit of the law? Did he
fulfill the intent of the law? Yes, he did, as is evidenced by the fact
that there is no trail of dirty footprints behind him as he walks into
the living room. He did not obey the letter of the law, but he fulfilled
the righteousness intended by the law. He fulfilled what the law was
intended to produce. The behaviour of the first is that of a child, a
servant, one under bondage. That of the second is that of an adult, a
son, a person delivered from the law.
For most it is a question of what the law says. But the real
question is, what was the purpose of this law? What was the intent of
the law? What did the Father desire when He gave this law? We need to
consider the principle, rather than the letter.
The Jews insisted that the hands should be washed before eating,
but suppose the hands were clean? This did not matter. It did not make
any difference to them. The law said so and the law had to be obeyed.
There was no intelligence in their obedience. All that mattered was what
the law said. The law was their master. They were under the law, they
did not know what their Master was doing.
Now this is the problem with being under the law. Firstly, the
law can instruct you, but it cannot enable you to do what it demands. It
cannot change the nature. Secondly, it cannot tell you how to deal with
every situation which may possibly arise. It can tell you the basics,
but it does not deal with principles. These are the reasons why the
Bible indicates that being under the law was not desirable as a
permanent situation.
This is why we must understand the reason for the types and the
place they had in God’s plan. In looking at the question of whether or
not the feast days are still to be observed, the question is not, “what
does the law say?” The question is, “what was the goal, the intent, the
purpose of these feast-day laws?” Their purpose was to teach us of the
realities of the different phases of salvation history. As children, we
acted out these symbols every year. As it were, we learned by playing
with toys and models. Now that we are adults we have left these limited
and childish elements of the world behind. Now we deal with the
realities and not the toys.
Elements of the world
But is under tutors and governors until the time appointed of
the father. Even so we, when we were children, were in bondage under the
elements of the world: (Gal 4:2-3)
But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. (Gal 3:23) Was Paul referring to the law when he spoke of “the
elements of the world?” The word “elements” is taken from the Greek
word, “stoicheion” and means, “ the elements, rudiments, primary and fundamental principles of any art, science or discipline.” (Strongs # 4747).
The law dealt with the rudiments or fundamental principles of
the religion of Christ. Its services had no eternal worth, but related
only to this world and as such, were “elements of the world.”
a. Its principles of governance were based on the flesh, the carnal. It was bodily observance without understanding.
b. It consisted of outward observance of rituals which had no power in themselves.
c. It dealt with symbols of reality, rather than the realities themselves.
d. It could not meet the need of every situation.
e. It gave people fellowship with forms and ceremonies rather than with God.
The apostle Paul declares that as Christians we no longer live
in the world (Col. 2:20) but we live in heavenly places (Eph. 2:6). In
fact he states that we no longer know any man after the flesh (2 Cor.
5:16). The point is that we have become heavenly beings and should
operate on the principles of heaven. This is why Paul says in Col
2:20-23; 3:1
Wherefore if ye be dead with Christ from the rudiments of the
world, why, as though living in the world, are ye subject to ordinances,
(Touch not; taste not; handle not; Which all are to perish with the
using;) after the commandments and doctrines of men? Which things have
indeed a show of wisdom in will worship, and humility, and neglecting of
the body; not in any honour to the satisfying of the flesh. (Col
2:20-23)
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. ( Col 3:1)
What he is saying is that since you are a spiritual person, the
things of earth cannot affect you in a spiritual sense, so the rules
which apply to this earth which forbid touching, tasting handling are
not the rules which govern those who are risen with Christ. Such
restrictions have to do with this life, with things of this world, with
“elements of the world.” These worldly principles which are based on
sight, sense, touch, carnal observances, don’t apply to you anymore. You
are not of this world. We are spiritual beings, therefore, “if you are
led by the spirit you are not under the law.” Your reason for behavior
is a new heart and a new mind, and all the things which were intended to
bring you to this place are no longer applicable.
Weak and beggarly elements
Objection might also be raised to the
fact that Paul refers to the Galatians as turning again to the “weak and
beggarly elements” to which they desired again to be in bondage. The
objection is, “would Paul have described the laws given by God Himself
as “weak and beggarly?” Again, let us seek to understand what the words
mean. The word “beggarly” is translated from the Greek word “Ptochos”,
and in Vines expository dictionary several variations are given for the
meaning. However, the one which seems to be most applicable in this
context is “poverty-stricken, powerless to enrich.” This is a
perfect description of the law in its entirety. It was helpless and weak
in the sense that it could never make man perfect. It could demand
perfection, it could describe perfection, it could teach the way of
perfection, but it could never accomplish perfection. Paul makes this
clear in the following verses:
Is the law then against the promises of God? God forbid: for if
there had been a law given which could have given life, verily
righteousness should have been by the law. (Gal 3:21)
For the law made nothing perfect, but the bringing in of a
better hope did; by the which we draw nigh unto God. (Heb 7:19)
For what the law could not do, in that it was weak through the flesh… (Rom 8:3)
What was the aim of God for His people? Life and righteousness.
The law could point the way to this, but it never could produce it. If
it could have, then righteousness would have been by the law. But the
law made nothing perfect.
In the Old Testament God was dealing with the church as a whole
and the church as a whole was in a state of infancy. They had to grow
from infancy to adulthood. The system then, was perfect for infants. We
don’t expect the same level of perfection from children as we expect
from adults, but we expect obedience as far as they can understand and
we judge them according to their level of comprehension. A child can
never be as perfect in maturity as an adult can be, but a newborn baby
may be perfect for her stage of development. What you expect is that
when you say “no,” she is able to obey. That is perfection for her
stage. So for the Israelites, perfection consisted of obedience as far
as they were able to understand. But when the fullness of time was come
God sent forth His Son to “redeem them that were under the law,” that we
might become spiritual adults. Infancy and infant behaviour is no
longer acceptable.
These are the real issues in the book of Galatians. The problem was not
that the Galatians were returning to paganism, but that they were
turning to Judaism. The concern of the entire book is the relationship
of the Christian to the law. Therefore Paul’s reference to “days,
months, times and years has nothing to do with pagan holidays, but
rather with the feast days prescribed by the law.
Christ ‘s Life in Me
None of us can define life. We do not know what
it is, what it consists of, but we know that it exists. In many places
the Bible tells us that we are a part of the body of Christ, it also
tells us that we have the life of Christ. Many illustrations used in the
Bible emphasize this point. For example there is the illustration of
the vine and the branches.
Do we understand these verses to be describing a real
relationship or a figurative one? I take them at face value and I
believe that in doing this I am applying a meaning which is perfectly
reasonable. The fact that new agers have distorted the truth and made it
into a lie does not negate the reality of what is true. New Agers
believe that we are all inherently god. According to them we only need
to discover that we are. But the truth is that we have been made
partakers of the life of God. We are partakers of His life, whatever
that is. You and I cannot define this, but the Bible calls it the holy
spirit which is a very real, literal thing.
The new birth is not simply a human response to motivation, it
is the result of divine life uniting with human life and the Bible
teaches that this union is a literal union, as real as the physical
union between a man and his wife when they consummate a marriage. I am
not saying that it is the same kind of union. One is physical, one is
spiritual, but the fact that something is “spiritual” does not mean that
it is not real.
We do not know very much about spiritual things, but surely we
know enough to know that they are literal – that is, they are real, not
figurative. God is spirit, angels are spirits, we have a spiritual side
to our nature, are all these things figurative or are they literal?
Likewise, the spirit of God in us is a literal thing which unites with
our spirit and so we become in a very literal sense a partaker of the
actual life of God.
This in no way denies the place of the word of God in the life
of the Christian because it is through the word that God makes us know
what is real and true. As we learn of these real spiritual things we may
believe in them and therefore experience them. Furthermore, since we
are only human with only human memories and human attention spans, we
need to feed on the word continually and to keep these things always
before our minds lest we forget. These realities are experienced by
faith, but faith is only exercised consciously , therefore, if we do not remember the truth, then we cannot believe the truth and therefore cannot live the truth.
I do not believe in “automatic” Christianity, but I do believe
that Christians are truly partakers of the very life of Christ and are
therefore a part of His spiritual body. That is, His life, His spirit
has become a part of their existence and they have become a part of His,
even if the reality of this experience can only be maintained by faith.
Two aspects of law
There are two aspects to the law, the written law (the letter)
and the living law (the spirit, or Christ). The written word is exactly
that. It is written. The only thing it can do is instruct. There is no
power in what is written, that is why it kills. However the living law
works in cooperation with the written word in the sense that when faith
is exercised in the written word, when it is believed, then what is
written becomes a reality in the life of the believer through the power
of that living word (2 Cor. 3:17).
To be governed by the written law is an experience which leads
only to frustration. This is what Paul teaches and he is very strong in
teaching it. We must make a distinction between the administration of
the law and the law itself. A man may be perfectly able to tell me what
is good, but if he can only instruct, but not help in obtaining that
good, then clearly he is not the right person to deal with people who
are weak by nature. So the government of law is not the best even though
the law is good. The government of the spirit is far better because the
spirit does not only instruct, but enables and empowers.
If we do not believe that the spirit is an actual literal aspect
of God or an extension of the life of God, then of course this is
something which we cannot accept. But if the spirit is a literal aspect
of God which literally unites with my spirit (a literal aspect of my
being), then it is easy to understand the difference between the
government of the spirit (the New Covenant) and the government of the
law (the Old Covenant).
When Christ unites His life with mine, I am not suddenly
omniscient. I do not know all things. I still need the word and will
need it as long as I live in this world. What changes is my nature. My
nature is supernaturally changed. This is not
the result of human effort this is an act of God, experienced by faith.
But although I have the very nature, the instincts of Christ, I do not
have the knowledge of Christ and therefore I am just a babe in Christ.
Only as I feed on the word will I become mature in knowing the will of
Christ and therefore in better representing Him in the world. This is
called, growth in Christ or character development.
We have the nature of Christ, but nature is not equal to
identity. We have been made a part of His life because He has given us
of His very nature, but we still remain individuals, we have our own
identity, even though we have His life. Maybe if we could more perfectly
define life and spirit we could be better able to come to grips with
what these statements in the Bible mean.
Pennsylvania Campmeeting
You are invited to attend a campmeeting in Pennsylvania from July 11-15, 2007.
This meeting is being hosted by Calvin and Paula Bickle and the
theme will be, “Let’s Prepare for Heaven. Speakers will include Willis
Smith, David Clayton, Lynnford Beachy, Richard Stratton, Calvin Bickel
and others.
One highlight of the meeting will be a herb walk during which
you will learn how to identify and use herbs. The herbalist in charge
will be Tony McCallum.
The public and other churches are also invited to this meeting, it will be open to all who wish to come.
This is a tent campmeeting so please bring food and items needed for camping. There will be two showers available.
Interested parties may contact Calvin and Paula Bickel at 814 676-8660.
Prophecy Nugget
Prophecy was my first love. When I became a
Christian this was all I studied night and day for the first few years. I
early obtained a copy of the book, “Daniel and the Revelation” by Uriah
Smith and devoured it. It was a few years before I realized that the
book was not perfect and that there were interpretations in it which
were not necessarily one hundred percent accurate. Nevertheless it gave
me a good background in understanding the prophecies of Daniel and the
Revelation.
Since those early days, I have learned a lot more and my
perspective on prophecy has broadened. I have learned about historicism,
futurism and preterism (whew). I wont say which of those categories I
fit into (maybe at times it is not all so clear-cut as these terms might
suggest), but I am certain of one thing and it is that God is not
circumscribed by man’s limitations. I reject the idea of limiting the
study of God’s word to only those ideas which are described by any of
those terms, “historicism,” “Preterism,” or “futurism.”
Recently, however, I saw a perspective on the study of prophecy
which may be the single most useful tool which I have ever encountered
in my approach to prophecy. What is this tool? It is simply this:
The single purpose of all prophecy,
is simply to reveal Christ and to lead men to a relationship with Him.
This may not seem like such a revolutionary idea but the truth is, most
of the prophetic studies which I have ever listened to or read have all
had as their main focus, the fortelling of the future. Many may give lip
service to the concept that Christ is the purpose of all prophecy, but
in actual fact, the emphasis is always on the prediction of future
events.
There are several places in the Bible which make it clear that
Christ is the whole purpose of prophecy. 2 Peter 1:19 says:
We have also a more sure word of prophecy; whereunto ye do well
that ye take heed, as unto a light that shineth in a dark place, until
the day dawn, and the day star arise in your hearts: (2 Pet 1:19)
There we see it. The purpose of prophecy is that the daystar
(Christ) may arise in your hearts. It shines as a light until this
purpose is accomplished. John 13:19 says:
Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. (John 13:19)
The funny thing is that I often quoted that particular text and
left off the last four words! This was not intentional, but the fact is,
our perspective often affects the way we see things and really, that is
how I remembered the verse! “I have told you before it come, that when it is come to pass you may believe ….!” I
saw it as saying that the purpose of prophecy was to produce faith in
the word, when the word came true. But in fact, the verse plainly says
that the reason why Chist foretold the future was so that the disciples
would believe that He was the One.
In fact, most of the verses which we use to support an emphasis
on prophecy all teach this truth that Jesus is the purpose and the goal
of prophecy.
The Revelation of Jesus Christ, which God gave unto him, to show
unto his servants things which must shortly come to pass; and he sent
and signified it by his angel unto his servant John: (Rev 1:1)
This verse could be interpreted to mean, “the Revelation given by Jesus Christ.” However, it could just as easily mean, “the Revelation concerning Jesus
Christ.” I believe the second meaning is the true meaning of the verse
and when we approach the study of Revelation with this perspective, I am
confident that those portions which have puzzled us will open up to our
understanding and those portions which we think we understand will take
on an entirely different meaning.
And I fell at his feet to worship him. And he said unto me, See
thou do it not: I am thy fellowservant, and of thy brethren that have
the testimony of Jesus: worship God: for the testimony of Jesus is the
spirit of prophecy. (Rev 19:10)
This text is a favourite of Seventh-day Adventists. It is the
text which we use to prove that God’s people of the last days will have
the gift of prophecy among them (usually applied to Ellen White’s
writings). But one very important truth to be gleaned from the text is
the fact that the role of the spirit of prophecy is to testify of Jesus!
In fact, it is is not only the gift of prophecy, but the Bible
teaches that the ultimate purpose of all spiritual gifts is that we all
may come to the measure of the stature of the fullness of Christ.
And he gave some, apostles; and some, prophets; and some,
evangelists; and some, pastors and teachers; … Till we all come in the
unity of the faith, and of the knowledge of the Son of God, unto a
perfect man, unto the measure of the stature of the fulness of Christ:
(Eph 4:11-13)
Available Materials
Sermons on Righteousness by Faith
Audiotape or CD fomat
Becoming what you are – David Clayton
Clarifying the issues – David Clayton
What is your identity – Howard Williams
In Christ – David Clayton
The end of the struggle – David Clayton
The Gospel – Howard Williams
Surrender – David Clayton
The fight of faith – Howard Williams
No other gods before me – David Clayton
The new creation – David Clayton
True repentance – David Clayton
In Christ – David Clayton
Why did Jesus have to die – David Clayton
Freedom from the law – David Clayton
A finished work – David Clayton
The two covenants – David Clayton
Being faithful to the faith – David Clayton
Amazing Grace – David Clayton
Have you visited our newly redesigned Website?
There you will find a storehouse of valuable materials covering subjects such as The Godhead , Righteousness by Faith
and many others. You will find a listing of most of the materials which
we have available, but you will also find booklets, tracts, Bible
studies available for reading online. We also have a large selection of
audio sermons, available for online listening or for downloading if you
prefer.
Give us a visit today. You will be sure to find something which will be a blessing to you.
http://www.restorationministry.com
Tape of The Month
Our tape for the month of April is entitled “The Goal of The Law.”
This tape will be sent as usual to those who are on our tape list. If
you are not on this list and would like to have this message in
audiotape or CD format, then write and let us know. We will be happy to
send it to you.
The Heart of ROMANSMost Seventh-day Adventists know that
in 1888 at the General Conference Held in Minneapolis, God sent a
special message to the Church through Elders E.J. Waggoner and A.T.
Jones. These messages have long been discussed and debated, but for the
most part, little understood or experienced. Although the actual
messages were not preserved, almost all the sermons and books of these
two men, from that time forward were an expansion on that message which
was given in 1888.
At the 1891 General Conference Waggoner continued this emphasis
on Righteousness in Christ when he gave a series of studies on the book
of Romans. These studies have been reprinted in totality in a book
entitled, “Bible Studies in the Book of Romans.”
We have decided to republish a part of this book consisting of
Studies 8-12 which covers from chapter 5:6 – 8:16 of Romans. We believe
it will be helpful to those who prefer to get right to the main issues
without first having to wade through the introduction and preliminary
build-up. It is our hope that this little booklet, focusing only on the
most critical points will help us to be better able to appreciate what
was the real heart of the message and in understanding, to experience
the wonderful experience into which it was intended to lead us.
If you would like to have a copy of this booklet, then write or call us at:
Restoration Ministries,
P.O. Box 23, Knockpatrick,
Manchester, Jamaica W.I.
phone: (304) 932-4543; Jamaica: (876) 603-0821
Open Face is published bi-monthly and is sent free to all who desire to receive it.
David Clayton: Editor and Publisher
P. O. Box 23 Knockpatrick
Manchester, Jamaica W.I.
Phone: (876) 904-7392
email: david@restorationministry.com
