{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_63636/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_63636","id":"gutenberg_63636","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/63636","summary":null,"tags":["Bible. Galatians -- Commentaries","Category: Religion/Spirituality"],"text":"The Glad Tidings\n\n                            THE GLAD TIDINGS\n\n                                   By\n                             E. J. WAGGONER\n\n\n                      PACIFIC PRESS PUBLISHING CO.\n                             Oakland, Cal.\n                               New York.\n                            Kansas City, Mo.\n                                  1900\n\n\n\n\nEntered according to Act of Congress, in the year 1900, by PACIFIC PRESS\nPUBLISHING COMPANY, In the office of the Librarian of Congress,\nWashington, D. C.\n\nENTERED AT STATIONERS\u2019 HALL, LONDON, ENGLAND.\n\n\n\n\n                               CONTENTS.\n\n\nCHAPTER I.\n\nThe Revelation of Jesus Christ, the Real Gospel 9\n\nCHAPTER II.\n\nLife by the Faith of Christ, the Truth of the Gospel 54\n\nCHAPTER III.\n\nRedeemed from the Curse, to the Blessing of Abraham 95\n\nCHAPTER IV.\n\nThe Adoption of Sons 159\n\nCHAPTER V.\n\nThe Spirit\u2019s Power over the Flesh 195\n\nCHAPTER VI.\n\nThe Glory of the Cross 230\n\n\n\n\n                                PREFACE.\n\n\nThe Epistle to the Galatians, together with its companion, the Epistle\nto the Romans, was the source, through the Spirit, of the Reformation of\nthe sixteenth century, the key-note of which was, \u201cThe just shall live\nby faith.\u201d The reformation then begun is not yet complete, and the same\nwatchword needs to be sounded now as then. If the people of God will\nbecome filled with the truth so vividly set forth in this epistle, both\nthe church and the world will be stirred as profoundly as in the days of\nLuther. May this speedily be the case, and thus the times of restoration\nof all things be hastened!\n\n\n\n\n                            The Glad Tidings\n\n\nIt is quite common, in writing upon any book in the Bible, to spend some\ntime on an \u201cIntroduction\u201d to the book in question\u2014setting forth the\nnature of it, the circumstances under which it was written, and the\nprobable purpose of the writer, together with many other things, partly\nconjectural, and partly derived from the book itself. All such\nstatements the reader has to take on the authority of the one making\nthem, since, not having yet studied the book, he can not judge for\nhimself. The best way is to introduce him at once to the study of the\nbook, and then he will, if diligent and faithful, soon learn all that it\nhas to reveal concerning itself. We learn more of a man by talking with\nhim than by hearing somebody talk about him. So we will proceed at once\nto the study of the Epistle to the Galatians, and let it speak for\nitself.\n\nNothing can take the place of the Scriptures themselves. If all would\nstudy the Bible as prayerfully and as conscientiously as they ought,\ngiving earnest heed to every word, and receiving it as coming directly\nfrom God, there would be no need of any other religious book. Whatever\nis written should be for the purpose of calling people\u2019s attention more\nsharply to the words of Scripture; whatever substitutes any man\u2019s\nopinions for the Bible, so that by it people are led to rest content\nwithout any further study of the Bible itself, is worse than useless.\nThe reader is, therefore, most earnestly urged to study, first of all,\nthe Scripture text very diligently and carefully, so that every\nreference to it will be a reference to a familiar acquaintance. May God\ngrant that this little aid to the study of the Word may make every\nreader better acquainted with all Scripture, which is able to make him\nwise unto salvation.\n\n\n\n\n                               CHAPTER I.\n            The Revelation of Jesus Christ, the Real Gospel.\n\n\n\u201cPaul, an apostle (not from men, neither through man, but through Jesus\nChrist, and God the Father, who raised Him from the dead), and all the\nbrethren which are with me, unto the churches of Galatia: Grace to you\nand peace from God the Father, and our Lord Jesus Christ, who gave\nHimself for our sins, that He might deliver us out of this present evil\nworld, according to the will of our God and Father; to whom be the glory\nforever and ever. Amen.\n\n\u201cI marvel that ye are so quickly removing from Him that called you in\nthe grace of Christ unto a different gospel; which is not another\ngospel; only there are some that trouble you, and would pervert the\nGospel of Christ. But though we, or an angel from heaven, should preach\nunto you any gospel other than that which we preached unto you, let him\nbe anathema. As we have said before, so say I now again, If any man\npreacheth unto you any gospel other than that which ye received, let him\nbe anathema. For am I now persuading men, or God? or am I seeking to\nplease men? if I were still pleasing men, I should not be a servant of\nChrist.\n\n\u201cFor I make known to you, brethren, as touching the Gospel which was\npreached by me, that it is not after man. For neither did I receive it\nfrom man, nor was I taught it, but it came to me through revelation of\nJesus Christ. For ye have heard of my manner of life in time past in the\nJews\u2019 religion, how that beyond measure I persecuted the church of God,\nand made havoc of it; and I advanced in the Jews\u2019 religion beyond many\nof mine own age among my countrymen, being more exceedingly zealous for\nthe traditions of my fathers. But when it was the good pleasure of God,\nwho separated me, even from my mother\u2019s womb, and called me through His\ngrace, to reveal His Son in me, that I might preach Him among the\nGentiles; immediately I conferred not with flesh and blood; neither went\nI up to Jerusalem to them which were apostles before me; but I went away\ninto Arabia; and again I returned unto Damascus.\n\n\u201cThen after three years I went up to Jerusalem to visit Cephas, and\ntarried with him fifteen days. But other of the apostles saw I none,\nsave James the Lord\u2019s brother. Now touching the things which I write\nunto you, behold, before God, I lie not. Then I came into the regions of\nSyria and Cilicia. And I was still unknown by face unto the churches of\nJudea which were in Christ; but they only heard say, He that once\npersecuted us now preacheth the faith of which he once made havoc; and\nthey glorified God in me.\u201d Galatians 1, R. V.\n\n[Sidenote: An Apostolic Salutation.]\n\nThe first five verses form a greeting such as, with the exception of the\nfirst verses of the book of Romans, is not to be found elsewhere in the\nBible, and, consequently, nowhere else in the world. It contains the\nwhole Gospel. If there were no other portion of Scripture accessible,\nthis contains sufficient to save the world. If we would study this small\nportion as diligently, and prize it as highly, as if there were no more,\nwe should find our faith and hope and love infinitely strengthened, and\nour knowledge of the rest of the Bible much increased. In reading it,\nlet the Galatians sink out of sight, and let each one consider it the\nvoice of God, through His apostle, speaking to him to-day.\n\n[Sidenote: A Good Commission.]\n\nAn apostle is one who is sent. Paul was an apostle of Jesus Christ, and\nof God, the Father, who raised Him from the dead. He had good backing. A\nmessenger\u2019s confidence is in proportion to the authority of the one who\nsends him, and to his confidence in that authority and power. Paul knew\nthat he was sent by the Lord, and he knew that the power of God is the\npower that raises from the dead. Now \u201che whom God hath sent speaketh the\nwords of God.\u201d John 3:34. Thus it was that Paul spoke with authority,\nand the words which he spoke were the commandments of God. 1 Cor. 14:37.\nSo in reading this epistle, or any other in the Bible, we have not to\nmake allowance for the writer\u2019s personal peculiarities and prejudices.\nIt is true that each writer retains his own individuality, since God\nchooses different men to do different work solely on account of their\ndifferent personality; but it is God\u2019s Word in all, and nothing need be\ntaken off from the authority of the message, and set down to the score\nof prejudice or early education.\n\nIt is well to remember that not only the apostles, but every one in the\nchurch, is commissioned to \u201cspeak as the oracles of God.\u201d 1 Peter 4:11.\nAll who are in Christ are new creatures, having been reconciled to God\nby Jesus Christ; and all who have been reconciled are given the word and\nministry of reconciliation, so that they are ambassadors for Christ, as\nthough God by them, even as by Christ, was beseeching men to be\nreconciled to Himself. 2 Cor. 5:17-20. This is a wonderful support\nagainst discouragement and against fear to speak God\u2019s message. The\nambassadors of earthly governments have authority proportionate to the\npower of the king or ruler whom they represent; but Christians represent\nthe King of kings and Lord of lords.\n\n[Sidenote: Apostles Are of God.]\n\n\u201cGod hath set some in the church, first apostles, secondarily prophets,\nthirdly teachers, after that miracles, then gifts of healings,\u201d etc. 1\nCor. 12:28. Let it be borne in mind that all these are set in the church\nby God Himself. No other can do it. It is impossible for men to make a\ntrue apostle or prophet. There are certain people in the world who say\nto others, Why do you not have apostles and prophets, etc., in the\nchurch? ignoring the fact that God has them in His church until this\nday, although they are often unrecognized, even as the apostleship of\nPaul and the others was often denied. Then there are some combinations\nof people who claim to have all these among them. Reading that God has\nset them in the church, they see that the true church of God ought to\nhave apostles, prophets, etc. Accordingly they appoint some to be\napostles, others to be prophets, and others to be teachers, and then\nthey point to these as evidence that they are the true church of God.\nThe fact is, however, that this is the strongest possible proof that\nthey are not the church of God. If they were the church of God, apostles\nand prophets would be set among them by God Himself; but the fact that\nthey themselves are obliged to make apostles and prophets, shows that\nthey have none in fact. They are simply setting up a dummy to hide the\nabsence of the reality; but the presence of the sham only emphasizes the\nabsence of the real.\n\n[Sidenote: Not of Men.]\n\nAll Gospel teaching is based upon and derives its authority from the\nfact of the Divinity of Christ. The apostles and prophets were so fully\nimbued with this truth that it appears everywhere in their writings. In\nthe very first verse of this epistle we find it in the statement that\nPaul was not an apostle of men, nor by any man, but by Jesus Christ, who\nis \u201cthe image of the invisible God\u201d (Col. 1:15), \u201cthe effulgence of His\nglory, and the very image of His substance\u201d (Heb. 1:1-3, R. V.); He was\nin the beginning with God, and was God, before the world was. John 1:1;\n17:5. \u201cHe is before all things, and in Him all things consist.\u201d Col.\n1:17, R. V.\n\n[Sidenote: The Father and the Son.]\n\n\u201cJesus Christ, and God the Father, who raised Him from the dead,\u201d are\nassociated on equal terms. \u201cI and My Father are One.\u201d John 10:30. They\nboth sit upon one throne. Heb. 1:3; 8:1; Rev. 3:21. The counsel of peace\nis between them both. Zech. 6:12, 13. Jesus was the Son of God all His\nlife, although He was of the seed of David according to the flesh; but\nit was by the resurrection from the dead, which was accomplished by the\npower of the Spirit of holiness, that His Sonship was demonstrated to\nall. Rom. 1:3, 4. This epistle has the same authority as Paul\u2019s\napostleship: it is from Him who has power to raise the dead, and from\nHim who was raised from the dead.\n\n[Sidenote: The Churches of Galatia.]\n\nGalatia was a province in Asia Minor, so called from the fact that it\nwas inhabited by Gauls,\u2014people who came from the country now known as\nFrance. They settled in the territory which took its name from them\n(Gaul-atia\u2014Galatia), in the third century before Christ. They were, of\ncourse, pagans, their religion being quite similar to that of the\nDruids, of Britain. Paul was the one who first preached Christianity to\nthem, as we read in Acts 16:6; 18:23. The country of Galatia also\nincluded Iconium, Lystra, and Derbe, which were visited by Paul, with\nBarnabas, on his first missionary journey. Acts 14.\n\n[Sidenote: Grace and Peace Be to You.]\n\nThis is the word of the Lord, let it be remembered, and therefore means\nmore than man\u2019s word. The Lord does not deal in empty compliments. His\nword is substantial; it carries with it the thing which it names. God\u2019s\nword creates, and here we have the very form of the creative word.\n\nGod said, \u201cLet there be light; and there was light,\u201d and so on through\nthe whole creation, \u201cHe spake, and it was.\u201d So here, \u201cLet there be grace\nand peace to you,\u201d and so it is. \u201cThe grace of God hath appeared,\nbringing salvation to all men.\u201d Titus 2:11. \u201cPeace I leave with you, My\npeace I give unto you; not as the world giveth, give I unto you.\u201d John\n14:27. \u201cPeace, peace to him that is afar off, and to him that is near,\nsaith the Lord.\u201d Isa. 57:19. God has sent grace and peace, bringing\nrighteousness and salvation to all men\u2014even to you, whoever you are, and\nto me. When you read this third verse of the first chapter of Galatians,\ndo not read it as a sort of complimentary phrase,\u2014as a mere passing\nsalutation to open the real matter at hand,\u2014but as the creative word\nthat brings to you personally all the blessings of the peace of God,\nthat passeth all understanding. It is to us the same word that Jesus\nspoke to the woman: \u201cThy sins are forgiven.\u201d \u201cGo in peace.\u201d Luke\n7:48-50. Peace is given to you; therefore, \u201clet the peace of God rule in\nyour hearts.\u201d\n\n[Sidenote: The Gift of Christ.]\n\nThis grace and peace come from Christ, \u201cwho gave Himself for our sins.\u201d\n\u201cUnto every one of us is given grace according to the measure of the\ngift of Christ.\u201d Eph. 4:7. But this grace is \u201cthe grace that is in\nChrist Jesus.\u201d 2 Tim. 2:1. Therefore we know that Christ Himself is\ngiven to every one of us. The fact that men live is an evidence that\nChrist has been given to them, for Christ is \u201cthe life,\u201d and the life is\nthe light of men, and this life-light \u201clighteth every man that cometh\ninto the world.\u201d John 1:4, 9; 14:6. In Christ all things consist (Col.\n1:17), and thus it is that since God \u201cspared not His own Son, but\ndelivered Him up for us all,\u201d He can not do otherwise than, with Him,\nfreely \u201cgive us all things.\u201d Rom. 8:32. \u201cHis Divine power hath given\nunto us all things that pertain unto life and godliness.\u201d 2 Peter 1:3.\nThe whole universe is given to us in Christ, and the fulness of the\npower that is in it is ours for the overcoming of sin. God counts each\nsoul of as much value as all creation. Christ has, by the grace of God,\ntasted death for every man (Heb. 2:9), so that every man in the world\nhas received the \u201cunspeakable gift\u201d (2 Cor. 9:15). \u201cThe grace of God,\nand the gift by grace, which is by one Man, Jesus Christ, hath abounded\nunto many,\u201d even to all; for \u201cas by the offense of one judgment came\nupon all men to condemnation; even so by the righteousness of One the\nfree gift came upon all men unto justification of life.\u201d Rom. 5:15, 18.\n\n[Sidenote: Christ Not Divided.]\n\nThe question is asked, \u201cIs Christ divided? was Paul crucified for you?\u201d\n(1 Cor. 1:13), the answer obviously being in the negative. In that\nChrist is given to every man, each person gets the whole of Him. The\nlove of God embraces the whole world, but it also singles out each\nindividual. A mother\u2019s love is not divided up among her children, so\nthat each one receives only a third, a fourth, or a fifth of it; each\none is the object of all her affection. How much more so with the God\nwhose love is more perfect than any mother\u2019s, and who Himself is love!\nIsa. 49:15. Christ is the light of the world, the Sun of Righteousness.\nBut light is not divided among a crowd of people. If a room full of\npeople be brilliantly lighted, each individual gets the benefit of all\nthe light, just as much as though he were alone in the room. So the life\nof Christ lights every man that comes into the world, and in every\nbelieving heart Christ dwells in all His fulness. Sow a seed in the\nground, and you get many seeds, each one having as much life as the one\nsown. So Christ, the true Seed, whence everything of worth comes, gives\nto all the whole of His life.\n\n[Sidenote: Our Sins Purchased.]\n\nChrist \u201cgave Himself for our sins.\u201d That is to say, He bought them, and\npaid the price for them. This is a simple statement of fact; the\nlanguage used is that commonly employed in referring to purchases. \u201cHow\nmuch did you give for it?\u201d or, \u201cHow much do you want for it?\u201d are\nfrequent questions. When we hear a man say that he gave so much for a\ncertain thing, what do we at once know?\u2014We know that that thing belongs\nto him, because he has bought it. So when the Holy Spirit tells us that\nChrist gave Himself for our sins, of what should we be equally\nsure?\u2014That He has bought our sins, and that they belong to Him, and not\nto us. They are ours no longer, and we have no right to them. Every time\nwe sin we are robbing the Lord, for we must remember that Christ has\npurchased not merely the specific acts of sin that we have committed,\nand that are in the past, but the sins that are in us, and which break\nforth. In this faith there is righteousness.\n\n[Sidenote: He Has Bought Us, Too.]\n\nThis follows from the fact that He has purchased our sins, to deliver us\nfrom ourselves. Our sins are part of ourselves; nay, they are the whole\nof us, for our natural lives are nothing but sin. Therefore, Christ\ncould not buy our sins without buying us also. Of this fact we have many\nplain statements. He \u201cgave Himself for us, that He might redeem us from\nall iniquity.\u201d Titus 2:14. \u201cYe are not your own; for ye are bought with\na price.\u201d 1 Cor. 6:19. \u201cYe were redeemed, not with corruptible things,\nwith silver or gold, from your vain manner of life handed down from your\nfathers; but with precious blood, as of a lamb without blemish and\nwithout spot, even the blood of Christ.\u201d 1 Peter 1:18, 19, R. V.\n\n[Sidenote: \u201cAccepted in the Beloved.\u201d]\n\nHow often the Gospel worker hears some one say, \u201cI am so sinful that I\nam afraid the Lord will not accept me;\u201d and even people who have long\nprofessed to be Christians, often mournfully wish that they could be\nsure of their acceptance with God. Now the Lord has given no ground for\nany such doubts. The question of acceptance is forever settled by what\nwe have just read. Christ has bought us, together with all our sins, and\nhas paid the price. That shows that He has accepted us. Why does a man\ngo to the shop and buy an article?\u2014Because he wants it. If he has paid\nthe price for it, having examined it so as to know what he was buying,\ndoes the merchant worry lest he will not accept it?\u2014Not at all; the\nmerchant knows that it is his business to get the goods to the purchaser\nas soon as possible. If he does not deliver the goods to the purchaser,\nhe is guilty of fraud. The buyer will not indifferently say, \u201cWell, I\nhave done my part, and if he doesn\u2019t care to do his, he need not\u2014that\u2019s\nall; he may keep the things if he wants to.\u201d No; he will visit the shop,\nand say, \u201cWhy have you not given me what belongs to me?\u201d He will take\nvigorous measures to come into possession of his property. Even so it is\nnot a matter of indifference to Jesus whether we surrender ourselves to\nHim or not. He longs with an infinite yearning for the souls that He has\npurchased with His own blood. \u201cThe Son of man is come to seek and to\nsave that which was lost.\u201d Luke 19:10. God has \u201cchosen us in Him before\nthe foundation of the world,\u201d and so \u201cHe hath made us accepted in the\nBeloved.\u201d Eph. 1:4-6.\n\n[Sidenote: \u201cThis Present Evil World.\u201d]\n\nChrist gave Himself for our sins, \u201cthat He might deliver us from this\npresent evil world.\u201d He will take from us that which He bought, which is\nour sinfulness. In so doing, He delivers us from this \u201cpresent evil\nworld.\u201d That shows us that \u201cthis present evil world\u201d is nothing but our\nown sinful selves. It is \u201cthe lust of the flesh, and the lust of the\neyes, and the pride of life.\u201d 1 John 2:16. We ourselves make all the\nevil there is in the world. It is man that has made the world evil. \u201cBy\none man sin entered into the world, and death by sin; and so death\npassed upon all men, for that all have sinned.\u201d Rom. 5:12. We need not\ntry to throw the blame upon somebody else; we ourselves provide all the\nevil that can possibly injure us.\n\nThe story is told of a man whose besetting sin was a violent temper. He\nwould frequently become very angry, but he laid all the blame upon the\npeople with whom he lived, who were so exasperating. Nobody, he\ndeclared, could do right among such people. So he resolved, as many\nothers have done, to \u201cleave the world,\u201d and become a hermit. He chose a\ncave in the forest for his dwelling-place, far from any other human\nhabitation. In the morning he took his jug to a spring near by to get\nwater for his morning meal. The rock was moss-grown, and the continual\nflow of water had made it very slippery. As he set his jug down under\nthe stream, it slid away. He put it back, and again it was driven away.\nTwo or three times was this repeated, and each time the replacing of the\njug was done with increasing energy. Finally the hermit\u2019s patience was\nutterly exhausted, and exclaiming, \u201cI\u2019ll see if you\u2019ll not stay!\u201d he\npicked the vessel up and set it down with such vehemence that it was\nbroken to pieces. There was nobody to blame but himself, and he had the\ngood sense to see that it was not the world around him but the world\ninside of him that made him sin. Doubtless very many can recognize some\nexperience of their own in this little story.\n\nLuther, in his monk\u2019s cell, whither he had gone to escape from the\nworld, found his sins more grievous than ever. Wherever we go, we carry\nthe world with us; we have it in our hearts and on our backs,\u2014a heavy,\ncrushing load. We find that when we would do good, \u201cevil is present\u201d\nwith us. Rom. 7:21. It is present, always, \u201cthis present evil world,\u201d\nuntil, goaded to despair, we cry out, \u201cO wretched man that I am! who\nshall deliver me from this body of death?\u201d Even Christ found His\ngreatest temptations in the desert, far away from human habitations. All\nthese things teach us that hermits and monks are not in God\u2019s plan.\nGod\u2019s people are the salt of the earth; and salt, no matter how good it\nis, is of no use if shut up in a box; it must be mingled with that which\nis to be preserved.\n\n[Sidenote: Deliverance.]\n\nThat which God has promised, He is \u201cable also to perform.\u201d He \u201cis able\nto do exceeding abundantly above all that we ask or think.\u201d Eph. 3:20.\nHe \u201cis able to keep you from falling, and to present you faultless\nbefore the presence of His glory with exceeding joy.\u201d Jude 24. He gave\nHimself for our sins, that He might deliver us, and He did not die in\nvain. Deliverance is ours. Christ was sent \u201cto open the blind eyes, to\nbring out the prisoners from the prison, and them that sit in darkness\nout of the prison house.\u201d Isa. 42:7. Accordingly He cries out to the\ncaptives, \u201cLiberty!\u201d To them that are bound He proclaims that the prison\ndoors are open. Isa. 61:1. To all the prisoners, He says, \u201cGo forth.\u201d\nIsa. 49:9. Each soul may say, if he will, \u201cO Lord, truly I am Thy\nservant; I am Thy servant, and the son of Thine handmaid; Thou hast\nloosed my bonds.\u201d Ps. 116:16. The thing is true, whether we believe it\nor not. We are the Lord\u2019s servants, even though we stubbornly refuse to\nserve; for He has bought us; and, having bought us, He has broken every\nbond that hindered us from serving Him. If we but believe, we have the\nvictory that has overcome the world, 1 John 5:4, R. V.; John 16:33. The\nmessage to us is that our \u201cwarfare is accomplished,\u201d our \u201ciniquity is\npardoned.\u201d Isa. 40:2. We have but to shout, as Israel did before\nJericho, to see that God has given to us the victory. God \u201chath visited\nand redeemed His people.\u201d Luke 1:68. Out of Zion has come the Deliverer,\nto turn away ungodliness from Jacob. Rom. 11:26. \u201cThanks be to God,\nwhich giveth us the victory through our Lord Jesus Christ.\u201d\n\n              \u201cMy sin\u2014oh, the bliss of this glorious thought!\u2014\n                My sin, not in part, but the whole,\n              Is nailed to His cross, and I bear it no more,\n                Praise the Lord, praise the Lord, O my soul!\u201d\n\n[Sidenote: The Will of God.]\n\nAll this deliverance is \u201caccording to the will of our God and Father.\u201d\nThe will of God is our sanctification. 1 Thess. 4:3. He willeth that all\nmen should be saved, and come to the knowledge of the truth. 1 Tim. 2:4.\nAnd He \u201cworketh all things after the counsel of His own will.\u201d Eph.\n1:11. \u201cWhat! do you mean to teach universal salvation?\u201d We mean to teach\njust what the Word of God teaches,\u2014that \u201cthe grace of God hath appeared,\nbringing salvation to all men.\u201d Titus 2:11, R. V. God has wrought out\nsalvation for every man, and has given it to him; but the majority spurn\nit, and throw it away. The Judgment will reveal the fact that full and\ncomplete salvation was given to every man, and that the lost have\ndeliberately thrown away their birthright possession. Thus every mouth\nwill be stopped.\n\nThe will of God is, therefore, something to rejoice in, and not\nsomething to be accepted with a wry face, and merely endured. Even\nthough it involves suffering, it is for our good, and is designed to\nwork \u201cfor us a far more exceeding and eternal weight of glory.\u201d Rom.\n8:28; 2 Cor. 4:17. In the law His will is revealed (Rom. 2:18), and we\nshould, therefore, study it, saying with Christ, \u201cI delight to do Thy\nwill, O My God.\u201d Ps. 40:8.\n\nHere is the comfort of knowing the will of God. He wills our deliverance\nfrom the bondage of sin; therefore, we can pray with the utmost\nconfidence, and with thanksgiving; for \u201cthis is the confidence that we\nhave in Him, that, if we ask anything according to His will, He heareth\nus; and if we know that He hear us, whatsoever we ask, we know that we\nhave the petitions that we desired of Him.\u201d 1 John 5:14, 15. Blessed\nassurance! Let us ever with glad and humble hearts pray, \u201cThy will be\ndone in earth, as it is in heaven.\u201d\n\n[Sidenote: To God Be the Glory.]\n\nNot simply, \u201cTo Him be glory,\u201d as in the common version, but \u201cTo whom be\nthe glory,\u201d as in the Revision. \u201cThine is the kingdom; and the power,\nand the glory.\u201d All glory is God\u2019s, whether men acknowledge it or not.\nTo give Him the glory is not to impart anything to Him, but to recognize\na fact. We give Him the glory by acknowledging that His is the power.\n\u201cIt is He that hath made us, and not we ourselves.\u201d Ps. 100:3. Power and\nglory are the same, as we learn from Eph. 1:19, 20, which tells us that\nChrist was raised from the dead by the exceeding greatness of God\u2019s\npower, and from Rom. 6:4, where we learn that \u201cChrist was raised up from\nthe dead by the glory of the Father.\u201d Also when Jesus by His wondrous\npower had turned water to wine, we are told that in the performance of\nthe miracle, He \u201cmanifested forth His glory.\u201d John 2:11. So when we say\nthat to God is the glory, we are saying that the power is all from Him.\nWe do not save ourselves, for we are \u201cwithout strength.\u201d But God is the\nAlmighty, and He can and does save. If we confess that all glory belongs\nto God, we shall not be indulging in vainglorious imaginations or\nboastings, and then will God be glorified in us. \u201cLet your light so\nshine before men, that they may see your good works, and glorify your\nFather which is in heaven.\u201d Matt. 5:16.\n\nThe last proclamation of \u201cthe everlasting Gospel,\u201d\u2014that which announces\nthe hour of God\u2019s Judgment come,\u2014has for its burden, \u201cFear God, and give\nglory to Him;\u201d \u201cand worship Him that made heaven, and earth, and the\nsea, and the fountains of waters.\u201d Rev. 14:6, 7. Thus we see that the\nEpistle to the Galatians, which says, \u201cTo Him be the glory,\u201d is the\nsetting forth of the everlasting Gospel. And it is emphatically a\nmessage for the last days. Let us study it, and heed it, that we may\nhelp to hasten the time when \u201cthe earth shall be filled with the\nknowledge of the glory of the Lord, as the waters cover the sea.\u201d Hab.\n2:14.\n\n[Sidenote: A Critical Case.]\n\nThe abruptness with which the apostle plunges into the midst of his\nsubject shows how urgent was the matter that called forth his epistle.\nHis spirit seemed to be on fire, and, seizing his pen, he wrote as only\none can write who feels upon his heart the burden of souls about to rush\nto destruction.\n\n[Sidenote: Who Calls Men?]\n\n\u201cGod is faithful, by whom ye were called unto the fellowship of His Son\nJesus Christ our Lord.\u201d 1 Cor. 1:9. \u201cThe God of all grace, who hath\ncalled us unto His eternal glory by Christ Jesus,\u201d etc. 1 Peter 5:10.\n\u201cThe promise is unto you, and to your children, and to all that are afar\noff, even as many as the Lord our God shall call.\u201d Acts 2:39. Those that\nare near, and those that are afar off, include all that are in the\nworld; therefore, God calls everybody. Not all come, however. \u201cThe very\nGod of peace sanctify you wholly; and I pray God your whole spirit and\nsoul and body be preserved blameless unto the coming of our Lord Jesus\nChrist. Faithful is He that calleth you, who also will do it.\u201d 1 Thess.\n5:23, 24. It is God who calls men.\n\n[Sidenote: Separating from God.]\n\nSince the Galatian brethren were separating from Him that had called\nthem, and as God is the one who graciously calls men, it is evident that\nthey were separating from God. Thus we see that it was no slight thing\nthat called forth this epistle. Paul\u2019s brethren were in mortal danger,\nand he could not spend time on compliments, but must needs get at once\nto the subject, and present it in as clear and direct terms as possible.\n\nIt may be well in passing to note an opinion that sometimes obtains,\nnamely, that Paul referred to himself as the one who had called the\nGalatian brethren, and from whom they were removing. A little thought\nshould convince anybody of the fallacy of this idea. First, consider the\npositive evidence, a little of which is already noted, that it is God\nwho calls. Remember also that it was Paul himself who said that the\napostasy would be the result of men\u2019s seeking to draw away disciples\nafter themselves (Acts 20:30); he, as the servant of Christ, would be\nthe last man to draw people to himself. It is true that God uses agents,\nof whom Paul was one, to call men, but it is God, nevertheless, that\ncalls. \u201cGod was in Christ, reconciling the world unto Himself;\u201d we are\nambassadors for Christ, so that now it is God beseeching men by us\ninstead of by Christ, to be reconciled to Himself. There may be many\nmouths, but there is only one voice.\n\nIt is a small matter to be joined to or separated from men, but a matter\nof vital importance to be joined to God. Many seem to think that if they\nare only \u201cmembers in good standing\u201d in this or that church, they are\nsecure. But the only thing worth considering is, Am I joined to the\nLord, and walking in His truth? If one is joined to the Lord, he will\nvery soon find his place among God\u2019s people, for those who are not God\u2019s\npeople will not have a zealous, consistent follower of God among them\nvery long. See Isa. 66:5; John 9:22, 33, 34; 15:18-21; 16:1-3; 2 Tim.\n3:1-5, 12. When Barnabas went to Antioch, he exhorted the brethren that\nwith purpose of heart they would \u201ccleave unto the Lord.\u201d Acts 11:22, 23.\nThat was all that was necessary. If we do that, we shall certainly be\nwith God\u2019s own people.\n\n[Sidenote: Without God.]\n\nThose who were departing from God were \u201cwithout God in the world,\u201d just\nto the extent that they were removed from Him. But those who are in that\ncondition are Gentiles, or heathen. Eph. 2:11, 12. It is evident,\ntherefore, that the Galatian brethren were relapsing into heathenism. It\ncould not be otherwise; for whenever any Christian loses his hold upon\nGod, he inevitably and even unconsciously drops back into the old life\nfrom which he had been saved. Each backslider will take up the\nparticular habits to which he was formerly a slave. No more hopeless\ncondition can exist in the world than to be without God.\n\n[Sidenote: Another Gospel.]\n\nThe Gospel is \u201cthe power of God unto salvation to every one that\nbelieveth.\u201d Rom. 1:16. God Himself is the power, so that separation from\nGod means separation from the Gospel of Christ, who is the power of God.\nNothing can be called a gospel unless it professes to give salvation.\nThat which professes to offer nothing but death, can not be called a\ngospel. \u201cGospel\u201d means \u201cjoyful news,\u201d \u201cgood tidings,\u201d and a promise of\ndeath does not answer that description. In order for any false doctrine\nto pass as the Gospel, it must pretend to be the way of life; otherwise\nit could not deceive men. It is evident, therefore, that the Galatians\nwere being seduced from God, by something that promised them life and\nsalvation, but by a power other than that of God, namely, their own\npower. This other gospel was solely a human gospel. The question\nconsequently would be, Which is the true Gospel? Is it the one that Paul\npreached? or the one the other men set forth? Therefore, we see that\nthis epistle must be an emphatic presentation of the true Gospel as\ndistinguished from every false gospel.\n\n[Sidenote: No Other Gospel.]\n\nJust as Jesus Christ is the only power of God, and there is no other\nname than that of Jesus, given among men, whereby salvation can be\nobtained, so there can be only one Gospel. \u201cPower belongeth unto God,\u201d\nand to Him alone. See Ps. 62:9-11. A sham is nothing. A mask is not a\nman. So this other gospel, to which the Galatian brethren were being\nenticed, was only a perverted gospel, a counterfeit, a sham, and no real\ngospel at all. Some versions give verses 6 and 7 thus: \u201cI marvel that ye\nare so soon removed ... unto another gospel, although there is not any\nother.\u201d Since there is no other gospel now, there never could have been\nany other, for God changes not. So the Gospel which Paul preached to the\nGalatians, as well as to the Corinthians,\u2014\u201cJesus Christ and Him\ncrucified,\u201d\u2014was the Gospel that was preached by Enoch, Noah, Abraham,\nMoses, and Isaiah. \u201cTo Him give all the prophets witness, that through\nHis name whosoever believeth in Him shall receive remission of sins.\u201d\nActs 10:43.\n\n[Sidenote: \u201cAccursed.\u201d]\n\nIf any man, or even an angel from heaven, should preach any other gospel\nthan that which Paul preached, he would bring himself under a curse.\nThere are not two standards of right and wrong. That which will bring a\ncurse to-day would have produced the same result five thousand years\nago. Thus we find that the way of salvation has been exactly the same in\nevery age. The Gospel was preached to Abraham (Gal. 3:8), angels being\nsent to him; and the prophets preached the Gospel (1 Peter 1:11, 12).\nBut if the Gospel preached by them had been different from that preached\nby Paul, they would have been accursed.\n\nWhy should one be accursed for preaching a different gospel?\u2014Because he\nis the means of fastening others in the curse, by leading them to trust\nfor their salvation in that which professes to be power, but which is\nnothing. Since the Galatians were removing from God, it is evident that\nthey were trusting to supposed human power\u2014their own power\u2014for\nsalvation. But no man can save another (Ps. 49:6, 7), therefore, \u201ccursed\nbe the man that trusteth in man, and maketh flesh his arm, and whose\nheart departeth from the Lord.\u201d Jer. 17:5. The one who leads men into\nthe curse must, of course, himself be accursed.\n\n\u201cCursed be he that maketh the blind to wander out of the way.\u201d Deut.\n27:18. If this be so of the one who causes a physically blind man to\nstumble, how much more must it apply to one who causes a soul to stumble\nto its eternal ruin! To delude people with a false hope of salvation,\u2014to\ncause them to put their trust in that which can by no means deliver\nthem,\u2014what could possibly be more wicked? It is to lead people to build\ntheir house over the bottomless pit. Well might the apostle deliberately\nreiterate his anathema. Here, again, we see the gravity of the situation\nthat called forth this epistle.\n\n[Sidenote: \u201cAn Angel from Heaven.\u201d]\n\nBut is there any danger, any possibility, that an angel from heaven\nwould preach any other than the one, true Gospel?\u2014Most assuredly,\nalthough it would not be an angel recently come from heaven. We read of\n\u201cthe angels that sinned\u201d (2 Peter 2:4), and \u201ckept not their first\nestate, but left their own habitation\u201d (Jude 6), and that the habitation\nfrom which they were cast was heaven (Rev. 12:7-9). Now \u201cSatan himself\nis transformed into an angel of light. Therefore it is no great thing if\nhis ministers also be transformed as the ministers of righteousness.\u201d 2\nCor. 11:14, 15. It is they who come professing to be the spirits of the\ndeparted, and to bring messages fresh from the realms above (where the\ndeparted are not), and preaching invariably \u201canother gospel\u201d than the\nGospel of Jesus Christ. Beware of them. \u201cBeloved, believe not every\nspirit, but try the spirits whether they are of God.\u201d 1 John 4:1. \u201cTo\nthe law and to the testimony: if they speak not according to this Word,\nit is because there is no light in them.\u201d Isa. 8:20. No one need be\ndeceived, so long as he has God\u2019s Word. Nay, it is impossible for\nanybody to be deceived while he holds to the Word of God. That is a\nlight to the way.\n\n[Sidenote: Not Men-Pleasers.]\n\nIt is admitted by churchmen that in the first three centuries the church\nbecame leavened with paganism, and that, in spite of reformations, much\nof paganism still remains. Now this was the result of trying to please\nmen. The bishops thought that they could gain influence over the heathen\nby relaxing some of the strictness of the principles of the Gospel,\nwhich they did, and the result was the corruption of the church.\nSelf-love is always at the bottom of efforts to conciliate and please\nmen. The bishops desired (often, perhaps, without being conscious of it)\nto draw away disciples after themselves. Acts 20:30. In order to gain\nthe favor of the people, they had to compromise and pervert the truth.\nThis was what was being done in Galatia; men were perverting the Gospel\nof Christ. But Paul was not of that class; he was seeking to please God,\nand not men. He was the servant of God, and God was the only one whom he\nneeded to please. He who seeks to please men, is the servant of men, and\nnot of God.\n\nThis principle is true in every grade of service. The house-servants or\nthe shop assistants who labor only to please men, will not be faithful\nservants, for they will do good work only where it will be seen, but\nwill slight any task that can not come under the eye of their employers.\nSo Paul exhorts: \u201cServants, obey in all things your masters according to\nthe flesh; not with eye service, as men-pleasers; but in singleness of\nheart, fearing God; and whatsoever ye do, do it heartily, as to the\nLord, and not unto men; knowing that of the Lord ye shall receive the\nreward of the inheritance; for ye serve the Lord Christ.\u201d Col. 3:22-24.\nHe who cares for nothing else but to serve and please God, will render\nthe best service to men.\n\nThis is a thing that needs to be impressed upon all. Christian workers\nespecially need it. There is a tendency to dull the edge of truth, lest\nwe should lose the favor of some wealthy or influential person. How many\nhave stifled conviction, fearing the loss of money or position! Let\nevery one of us remember this: \u201cIf I yet pleased men, I should not be\nthe servant of Christ.\u201d But this does not mean that we shall be stern\nand uncourteous. It does not mean that we willingly offend any. God is\ngood to all. He is kind to the unthankful and the unholy. Jesus went\nabout doing good, speaking words of love and comfort. We are to be\nsoul-winners, and so must have a winning manner; but we are to win souls\nto God, and, therefore, must exhibit only the attractiveness of the\nloving, crucified One. We serve Christ by allowing His Spirit to control\nus.\n\n                                       \u201cWho best\n                 Bear His mild yoke, they serve Him best.\u201d\n\n[Sidenote: \u201cNot of Man.\u201d]\n\nNote how this epistle emphasizes the fact that the Gospel is divine, not\nhuman. In the first verse the apostle states that he was not sent by\nman, nor to represent any man. Again he says that he is not anxious to\nplease men, but only Christ; and now it is made very clear that the\nmessage he bore was wholly from heaven. By birth and education he was\nopposed to the Gospel, and when he was converted it was by a voice from\nheaven. Read the accounts of his conversion in Acts 9:1-22; 22:3-16;\n26:9-20. The Lord Himself appeared to him in the way as he was breathing\nthreatening and slaughter against the saints of God.\n\nThere are no two persons whose experience in conversion is the same, yet\nthe general principles are the same in all. In effect, every person must\nbe converted just as Paul was. The experience will seldom be so\nstriking, but if it is genuine, it must be a revelation from heaven as\nsurely as Paul\u2019s was. \u201cAll thy children shall be taught of the Lord.\u201d\nIsa. 54:13; John 6:45. \u201cEvery man therefore that hath heard, and hath\nlearned of the Father, cometh unto Me.\u201d \u201cThe anointing which ye have\nreceived of Him abideth in you, and ye need not that any man teach you;\nbut as the same anointing teacheth you of all things, and is truth, and\nis no lie, and even as it hath taught you, ye shall abide in Him.\u201d 1\nJohn 2:27.\n\nDo not make the mistake of supposing that this does away with the\nnecessity for any human agency in the Gospel. If it did, then the\napostles would have been self-condemned, because they were preachers of\nthe Gospel. God has set apostles, prophets, teachers, etc., in the\nchurch (1 Cor. 12:28); but it is the Spirit of God that works in all\nthese. \u201cHe whom God hath sent speaketh the words of God.\u201d John 3:34.\nTherefore, no matter by whom anybody first hears the truth, he is to\nreceive it as coming direct from heaven. The Holy Spirit enables those\nwho wish to do God\u2019s will to tell what is truth as soon as they see or\nhear it, and they accept it, not on the authority of the man through\nwhom it came to them, but on the authority of the God of truth. We may\nbe as sure of the truth which we hold and teach as the apostle Paul was.\nBut whenever anybody cites the name of some highly-esteemed preacher or\ndoctor of divinity, to justify his belief, or to give it more weight\nwith some person whom he would convince, you may be sure that he himself\ndoes not know the truth of what he professes. It may be the truth, but\nhe does not know for himself that it is true. It is everybody\u2019s\nprivilege to know the truth (John 8:31, 32); and when one holds a truth\ndirectly from God, ten thousand times ten thousand great names in its\nfavor do not add a feather\u2019s weight to its authority; nor is his\nconfidence in the least shaken if every great man on earth should oppose\nit. It is a grand thing to be built on the Rock.\n\n[Sidenote: The Revelation of Jesus Christ.]\n\nNote that it is not simply a revelation from Jesus Christ, but the\n\u201crevelation of Jesus Christ.\u201d It was not simply that Christ told Paul\nsomething, but that Christ Himself revealed Himself to Paul, and in him,\nand He is the truth. That this is what is meant here may be seen from\nverse 16, where we read that God revealed His Son in Paul, that he might\npreach Him among the heathen. The mystery of the Gospel is Christ in the\nbeliever, the hope of glory. Col. 1:25-27. The Holy Spirit is Christ\u2019s\npersonal representative. Christ sends Him, that He may abide with us\nforever. The world receives Him not, because it sees Him not; \u201cbut ye\nknow Him,\u201d says Christ; \u201cfor He dwelleth with you, and shall be in you.\u201d\nJohn 14:16, 17. Only so can the truth of God be known and be made known.\nChrist does not stand afar off and lay down right principles for us to\nfollow; but He impresses Himself upon us, takes possession of us, as we\nyield to Him, and makes manifest His life in our mortal flesh. 2 Cor.\n4:11. Without this life shining forth, there can be no preaching of the\nGospel. Note that Jesus was revealed in Paul, in order that Paul might\npreach Him among the heathen. He was not to preach about Christ, but to\npreach, to present, Christ Himself. \u201cWe preach not ourselves, but Christ\nJesus the Lord.\u201d 2 Cor. 4:5.\n\nGod is waiting and anxious to reveal Christ in every man. We read of men\n\u201cwho hold down the truth in unrighteousness,\u201d and that \u201cthat which may\nbe known of God is manifest in them,\u201d even as in everything that God has\nmade His \u201ceverlasting power and Divinity\u201d are clearly seen. Rom.\n1:18-20, R. V. Now Christ is the truth (John 14:6), and He is the power\nof God (1 Cor. 1:24), and the Divinity of God (John 1:1). Therefore,\nChrist is the truth that the wicked are holding down. He is the Divine\nWord of God, present in men, that they may do it. Deut. 30:14; Rom.\n10:6-8. That Christ is in all men is evident from the fact that they\nlive; but He is so held back and kept down that it is difficult to\ndiscern Him. Nay, in most men the opposite character is revealed, the\nmere fact of living and breathing being in many cases the only evidence\nthat Christ is there. Yet He is there, patiently waiting to be\nrevealed,\u2014longing for the time to come when the Word of God may have\nfree course and be glorified, and the perfect life of Jesus of Nazareth\nbe manifested in mortal flesh. This may take place in \u201cwhosoever will,\u201d\nno matter how sinful and degraded he is now. It pleases God to do it\nnow; cease, then, to resist.\n\n[Sidenote: Personal History.]\n\nFrom the twelfth verse of the first chapter till the middle of the\nsecond, we have a narrative of personal history, told for a definite\npurpose. In Paul\u2019s experience we see the truth of the Gospel, and how it\nhas nothing to gain from men, but everything to give. The apostle shows\nthat all his early life was against his being influenced by the Gospel,\nfor he studied that which was opposed to it, and he bitterly opposed it.\nThen he was converted when there was no Christian near him, and he had\nnext to no association with Christians for years afterward. All this of\nwhich the Galatians had been previously informed, it was necessary to\nrepeat in order that it might be clear to all that Paul was not bringing\nthem another human invention.\n\nNote, in passing, the word \u201cconversation,\u201d which occurs several times in\nthe Bible in a sense that is not now common. Compare the Revised\nVersion, and we find that it means \u201cmanner of life.\u201d Paul\u2019s\n\u201cconversation in time past\u201d was his early life. See the old and the\nRevised Version of 1 Peter 1:18.\n\n[Sidenote: \u201cConcerning Zeal, Persecuting the Church.\u201d]\n\nThis is what Paul said of himself, in his Epistle to the Philippians.\nPhil. 3:6. How great his zeal was he himself tells. He says that he\npersecuted the church of God \u201cbeyond measure,\u201d and \u201cwasted it,\u201d or, as\nin the Revision, \u201cmade havoc of it.\u201d See also Acts 8:3. Before Agrippa\nhe said: \u201cI verily thought with myself, that I ought to do many things\ncontrary to the name of Jesus of Nazareth. Which thing I also did in\nJerusalem; and many of the saints did I shut up in prison, having\nreceived authority from the chief priests; and when they were put to\ndeath, I gave my voice against them. And I punished them oft in every\nsynagogue, and compelled them to blaspheme; and being exceedingly mad\nagainst them, I persecuted them even unto strange cities.\u201d Acts 26:9-11.\nIn an address to the Jews in Jerusalem, who knew his life, he said, \u201cI\npersecuted this way unto the death, binding and delivering into prisons\nboth men and women.\u201d Acts 22:4. This he did because, as the previous\nverse says, he was \u201czealous toward God.\u201d So full of this sort of zeal\nwas he that he breathed nothing but \u201cthreatenings and slaughter.\u201d Acts\n9:1.\n\nIt seems almost incredible that any one professing to worship the true\nGod, can have such false ideas of Him as to suppose that He is pleased\nwith that kind of service; yet Saul of Tarsus, one of the most bitter\nand relentless persecutors of Christians that ever lived, could say\nyears afterward, \u201cI have lived in all good conscience before God until\nthis day.\u201d Acts 23:1. Although kicking against the pricks (Acts 9:5),\nand endeavoring to silence the growing conviction that would force\nitself upon him as he witnessed the patience of the Christians, and\nheard their dying testimonies to the truth, Saul was not wilfully\nstifling the voice of conscience. On the contrary, he was striving to\npreserve a good conscience, and so deeply had he been indoctrinated with\nthe Pharisaic traditions, that he felt sure that these inconvenient\nprickings must be the suggestions of an evil spirit, which he was in\nduty bound to suppress. So the prickings of the Spirit of God had for a\ntime only led him to redouble his zeal against the Christians. Of all\npersons in the world, Saul, the self-righteous Pharisee, had no bias in\nfavor of Christianity. Yet his misdirected zeal was a \u201czeal for God,\u201d\nand this fact made him good material for a Christian worker.\n\n[Sidenote: Paul\u2019s Profiting.]\n\nPaul \u201cprofited,\u201d made advancement, \u201cin the Jews\u2019 religion,\u201d above many\nof his equals, that is, those of his own age, among his countrymen. He\nhad possessed every advantage that was possible to a Jewish youth. \u201cAn\nHebrew of the Hebrews\u201d (Phil. 3:5), he was nevertheless a free-born\nRoman citizen (Acts 22:26-28). Naturally quick and intelligent, he had\nenjoyed the instruction of Gamaliel, one of the wisest doctors of the\nlaw, and had been \u201ctaught according to the perfect manner of the law of\nthe fathers.\u201d Acts 22:3. After the \u201cstraitest sect\u201d among the Jews, he\nlived a Pharisee, and was \u201ca Pharisee of the Pharisees,\u201d so that he was\n\u201cmore exceedingly zealous of the traditions\u201d of the fathers than any\nothers of his class. Grown to manhood, he had become a member of the\ngreat council among the Jews,\u2014the Sanhedrim,\u2014as is shown by the fact\nthat he gave his vote (Acts 26:10, R. V.) when Christians were condemned\nto death. Added to this, he possessed the confidence of the high priest,\nwho readily gave him letters of introduction to the rulers of all the\nsynagogues throughout the land, with authority to seize and bind any\nwhom he found guilty of \u201cheresy.\u201d He was, indeed, a rising young man, on\nwhom the rulers of the Jews looked with pride and hope, believing that\nhe would contribute much to the restoration of the Jewish nation and\nreligion to their former greatness. There had been a promising future\nbefore Saul, from a worldly point of view; but what things were gain to\nhim, those he counted loss for Christ, for whose sake he suffered the\nloss of all things. Phil. 3:7, 8.\n\n[Sidenote: The Traditions of the Fathers, not the Religion of Christ.]\n\nPaul says, \u201cI advanced in the Jews\u2019 religion beyond many of mine own age\namong my countrymen, being more exceedingly zealous for the traditions\nof my fathers.\u201d It is easy to see that \u201cthe Jews\u2019 religion\u201d was not the\nreligion of God and Jesus Christ, but was human tradition. People make a\ngreat mistake in considering \u201cJudaism\u201d as the religion of the Old\nTestament. The Old Testament no more teaches Judaism than the New\nTestament teaches Roman Catholicism. The religion of the Old Testament\nis the religion of Jesus Christ. It was His Spirit that was in the\nprophets, moving them to present the same Gospel that the apostles\nafterwards preached. 1 Peter 1:10-12. When Paul was \u201cin the Jews\u2019\nreligion\u201d he did not believe the Old Testament, which he read and heard\nread daily, because he did not understand it; if he had, he would have\nbelieved on Christ. \u201cFor they that dwell at Jerusalem, and their rulers,\nbecause they knew Him not, nor yet the voices of the prophets which are\nread every Sabbath day, they have fulfilled them in condemning Him.\u201d\nActs 13:27.\n\nThe traditions of the fathers led to transgression of the commandments\nof God. Matt. 15:3. God said of the Jewish people (as a whole): \u201cThis\npeople draweth nigh unto Me with their mouth, and honoreth Me with their\nlips; but their heart is far from Me. But in vain they do worship Me,\nteaching for doctrines the commandments of men.\u201d Verses 8, 9. On the\nSabbath days the rulers read in the synagogues from the Scriptures, and\nfor this instruction there was no reproof. Jesus said: \u201cThe scribes and\nthe Pharisees sit in Moses\u2019 seat; all therefore whatsoever they bid you\nobserve, that observe and do; but do not ye after their works; for they\nsay, and do not.\u201d Matt. 23:2, 3. Jesus had no word of condemnation for\nMoses and his writings. He said to the Jews, \u201cHad ye believed Moses, ye\nwould have believed Me; for he wrote of Me.\u201d John 5:46. Everything,\ntherefore, which the scribes read and commanded from his writings was to\nbe followed; but the example of the readers was to be shunned, for they\ndid not obey the Scriptures. Christ said of them, \u201cThey bind heavy\nburdens and grievous to be borne, and lay them on men\u2019s shoulders; but\nthey themselves will not move them with one of their fingers.\u201d Matt.\n23:4. These were not the commandments of God, for \u201cHis commandments are\nnot grievous\u201d (1 John 5:3); and the burdens were not of Christ, for His\nburden is light (Matt. 11:30).\n\nWe hear much about the \u201cJudaizing teachers,\u201d who sought to pervert the\nGalatians, and we know that they who were teaching \u201canother gospel\u201d were\nJews; but we must not fall into the error of supposing that these\n\u201cJudaizing teachers\u201d were presenting the Bible, or any part of it, to\nthe new converts, or trying to get them to follow the Scriptures written\nby Moses. Far from it; they were leading them away from the Bible, and\nsubstituting for its teaching the commandments of men. This was what\nroused the spirit of Paul. The \u201cJews\u2019 religion\u201d was an entirely\ndifferent thing from the religion of God, as taught in the law, the\nprophets, and the psalms.\n\n[Sidenote: \u201cSeparated unto the Gospel of God.\u201d]\n\nThese are the words with which Paul described himself in the Epistle to\nthe Romans: \u201cCalled to be an apostle, separated unto the Gospel of God.\u201d\nRom. 1:1. So here he says that God \u201cseparated me from my mother\u2019s womb,\nand called me by His grace.\u201d Gal. 1:15. That God chose Saul to be an\napostle, before Saul himself had any thought that he should ever be even\na Christian, is evident from the sacred narrative. On his way to\nDamascus, whither, \u201cbreathing out threatenings and slaughter,\u201d he was\nproceeding with full authority to seize, bind, and drag to prison all\nChristians, both men and women, Saul was suddenly arrested, not by human\nhands, but by the over-powering glory of the Lord. Three days afterward\nthe Lord said to Ananias, when sending him to give Saul his sight, \u201cHe\nis a chosen vessel unto Me, to bear My name before the Gentiles.\u201d Acts\n9:15. God arrested Saul in his mad career of persecution, because He had\nchosen him to be an apostle. So we see that the pricks against which\nSaul had been kicking were the strivings of the Spirit to turn him to\nthe work to which he had been called.\n\nBut how long before this had Saul been chosen to be the messenger of the\nLord?\u2014He himself tells us that he was \u201cseparated,\u201d\u2014\u201cset apart,\u201d\u2014from his\nbirth. He is not the first one of whom we read that from birth he was\nchosen to his life-work. Recall the case of Samson. Judges 13:2-14. John\nthe Baptist was named, and his character and life-work were described,\nmonths before he was born. The Lord said to Jeremiah: \u201cBefore I formed\nthee in the belly I knew thee; and before thou camest forth out of the\nwomb I sanctified thee, and I ordained thee a prophet unto the nations.\u201d\nJer. 1:5. The heathen king Cyrus was named more than a hundred years\nbefore he was born, and his part in the work of God was laid out for\nhim. Isa. 44:28; 45:1-4.\n\nThese are not isolated cases, but are recorded for the purpose of\nshowing us that God rules in the world. It is as true of all men as it\nwas of the Thessalonians, that \u201cGod hath from the beginning chosen\u201d them\n\u201cto salvation through sanctification of the Spirit and belief of the\ntruth.\u201d 2 Thess. 2:13. It rests with every one to make that calling and\nelection sure. And he who \u201cwilleth that all men should be saved, and\ncome to the knowledge of the truth\u201d (1 Tim. 2:3, 4, R. V.), has also\nappointed \u201cto every man his work\u201d (Mark 13:34). He who leaves not\nHimself without witness even in the inanimate creation (Acts 14:17; Rom.\n1:20), would fain have man, His highest earthly creation, willingly give\nsuch witness to Him as can be given only by human intelligence. All men\nare chosen to be witnesses for God, and to each is his labor appointed.\nAll through life the Spirit is striving with every man, to induce him to\nallow himself to be used for the work to which God has called him. Only\nthe Judgment Day will reveal what wonderful opportunities men have\nrecklessly flung away. Saul, the violent persecutor, became the mighty\napostle. Who can imagine how much good might have been done by the men\nwhose great power over their fellows has been exerted only for evil, if\nthey had yielded to the influence of the Spirit? Not every one can be a\nPaul; but the thought that each one, according to the ability that God\nhas given him, is chosen and called of God to witness for Him, will,\nwhen once grasped, give to life a new meaning.\n\nThe knowledge of this truth will not only make life more real for us,\nleading us to seek to know the will of God for us individually, and to\nsubmit wholly to Him, that He may use us to do the work for which He has\ndesigned us, but it will tend to make us more considerate of others, and\nnot to despise the least. What a wonderful, a joyous, and yet a solemn\nthought, as we see men moving about, that to each one of them God has\ngiven a work of his own to do. They are all servants of the Most High\nGod, each one assigned to special service. It is a wondrous privilege,\nand a wondrous responsibility. How few are doing the work God would have\nthem do! We should be extremely careful not to hinder any person in the\nslightest degree from doing his heaven-appointed task.\n\nAnother thing that we should remember is that it is God who gives to\nevery man his work. Each one is to receive his orders from God, and not\nfrom men. Therefore, we should beware of dictating to men concerning\ntheir duty. God can make it plain to them, as well as to us; and if they\nwill not hear Him, they will not be likely to hear us, even if we could\ndirect them in the right way. \u201cIt is not in man that walketh to direct\nhis steps\u201d (Jer. 10:23), much less to direct the steps of some other\nman.\n\n[Sidenote: Conferring with Flesh and Blood.]\n\n\u201cImmediately I conferred not with flesh and blood.\u201d This statement is\nmade for the purpose of showing that the apostle did not receive the\nGospel from any human being. He saw Christ, and accepted Him, then he\nwent to Arabia, and came back to Damascus, and not till three years\nafter his conversion did he go up to Jerusalem, where he stayed only\nfifteen days, and saw only two of the apostles. Moreover, the brethren\nwere afraid of him, and would not at first believe that he was a\ndisciple; so it is evident that he did not receive the Gospel from any\nman.\n\nBut there is much to learn from Paul\u2019s not conferring with flesh and\nblood. To be sure, he had no need to, since he had the Lord\u2019s own word;\nbut such a course as his is by no means common. For instance, a man\nreads a thing in the Bible, and then must ask some other man\u2019s opinion\nbefore he dare believe it. If none of his friends believe it, he is\nfearful of accepting it. If his pastor, or some commentary, explains the\ntext away, then away it goes; flesh and blood gain the day against the\nSpirit and the Word.\n\nOr, it may be that the commandment is so plain that there is no\nreasonable excuse for asking anybody what it means. Then the question\nis, Can I afford to do it? Will it not cost too much sacrifice? The most\ndangerous flesh and blood that one can confer with is one\u2019s own. It is\nnot enough to be independent of others; in matters of truth one needs to\nbe independent of one\u2019s self. \u201cTrust in the Lord with all thine heart;\nand lean not unto thine own understanding.\u201d Prov. 3:5. \u201cHe that trusteth\nin his own heart is a fool.\u201d Prov. 28:26.\n\nA pope is one who presumes to occupy the place in counsel which\nrightfully belongs to God alone. The man who makes himself pope, by\nfollowing his own counsel, is just as bad as the man who dictates to\nanother, and is more likely to be led astray than is the man who follows\nsome pope other than himself. If one is to follow a pope at all, it\nwould be more consistent to accept the pope of Rome, because he has had\nmore experience in popery than any other. But none is necessary, since\nwe have the Word of God. When God speaks, the part of wisdom is to obey\nat once, without taking counsel even of one\u2019s own heart. The Lord\u2019s name\nis \u201cCounselor\u201d (Isa. 9:6), and He is \u201cwonderful in counsel.\u201d Hear Him!\n\u201cHe will be our Guide forevermore.\u201d\n\n[Sidenote: \u201cImmediately.\u201d]\n\nNote that word. Paul did not stop to parley. He lost no time. He thought\nhe was serving God when he was persecuting the church, and the minute he\nfound out his mistake he turned about. When he saw Jesus of Nazareth, he\nrecognized Him as his Lord, and immediately cried out, \u201cLord, what wilt\nThou have me to do?\u201d He was ready to be set to work in the right way,\nand that immediately. It is an example well worth consideration. Would\nthat everybody might truthfully say, \u201cI made haste, and delayed not to\nkeep Thy commandments.\u201d Ps. 119:60. \u201cI will run the way of Thy\ncommandments, when Thou shalt enlarge my heart.\u201d Verse 32.\n\n[Sidenote: Gentiles\u2014Heathen.]\n\nPaul tells us that Christ was revealed in him, that he might preach Him\namong the heathen. In the Revision we have the word \u201cGentiles\u201d used\ninstead of \u201cheathen.\u201d There is no difference. The two words are used\ninterchangeably in the English Bible, for wherever they occur, they are\ntranslated from only one Greek word, or, if it be in the Old Testament,\nthe corresponding Hebrew word. Let us note a few instances.\n\nIn 1 Cor. 12:2 we read, \u201cYe know that ye were Gentiles, carried away\nunto these dumb idols, even as ye were led.\u201d This is from the ordinary\nword for \u201cheathen,\u201d and the text itself shows that Gentiles are\nidol-worshipers\u2014heathen. Take notice that the Corinthians \u201cwere\nGentiles;\u201d they ceased to be such on becoming Christians.\n\nEph. 2:11, 12: \u201cWherefore remember, that ye being in time past Gentiles\nin the flesh, who are called Uncircumcision by that which is called the\nCircumcision in the flesh made by hands; that at that time ye were\nwithout Christ, being aliens from the commonwealth of Israel, and\nstrangers from the covenants of promise, having no hope, and without God\nin the world.\u201d Surely, to be a Gentile is to be in a most unenviable\ncondition.\n\nWe are told that \u201cGod at the first did visit the Gentiles, to take out\nof them a people for His name.\u201d Acts 15:14. And James referred to the\nbelievers in Antioch and elsewhere as those who \u201cfrom among the Gentiles\nare turned to God.\u201d God\u2019s people are taken out from among the Gentiles,\nbut on being taken out, they cease to be Gentiles. Abraham, the father\nof Israel, was taken from among the heathen (Joshua 24:2), so that all\nIsrael are taken from among the Gentiles. Thus it is that \u201call Israel\nshall be saved\u201d by the coming in of the fulness of the Gentiles. Rom.\n11:25, 26.\n\nIn Ps. 2:1-3 we might lawfully read, \u201cWhy do the Gentiles rage, and the\npeople imagine a vain thing? The kings of the earth set themselves, and\nthe rulers take counsel together, against the Lord, and against His\nanointed [that is, against Christ, for Christ means \u2018anointed\u2019], saying,\nLet us break their bands asunder, and cast away their cords from us.\u201d\nHow often we see this fulfilled in the cases of individuals, who, with a\ntriumphant air, exclaim: \u201cShow me a place where the Gentiles are\ncommanded to keep the ten commandments!\u201d meaning that they are Gentiles,\nand thinking thus to cast away from themselves the laws of God. It is no\nhonorable class in which they place themselves. It is true that the\nGentiles are not commanded to keep the commandments, as Gentiles, for\nthat would be impossible; as soon as they accept Christ, and the law of\nthe Spirit of life in Him, they cease to be Gentiles. How solicitous God\nis to save people from their Gentile state, is shown by His sending the\napostle Paul (to say nothing of Christ) to bring them to Himself.\n\n[Sidenote: A Prophet to the Gentiles.]\n\nIn this connection it is worth while to note that God was as anxious for\nthe conversion of the Gentiles three thousand years ago as He is to-day.\nThe Gospel was preached to them before the first advent of Christ, as\nwell as it was afterwards. Paul was not the first one who preached to\nthe Gentiles after Christ, although he was sent specially to them. He\nwas known as the apostle to the Gentiles, yet everywhere he went he\npreached to the Jews first, and as long as they would hear him. So it\nwas before Christ. By many agencies God made Himself known among all\nnations, yet Jeremiah was specially chosen as the prophet to the\nGentiles, or heathen. In Jer. 1:5, \u201cBefore thou camest forth out of the\nwomb I sanctified thee, and I ordained thee a prophet unto the nations,\u201d\nthe Hebrew word from which the word \u201cnations\u201d is translated is the very\nsame that is regularly translated \u201cheathen.\u201d \u201cWhy do the heathen rage?\u201d\nPs. 2:1. \u201cProclaim ye this among the Gentiles: Prepare war,\u201d etc.\n\u201cAssemble yourselves, and come, all ye heathen.\u201d Joel 3:9-11. The words\n\u201cheathen\u201d and \u201cGentile\u201d in these texts are the same as the word\n\u201cnations,\u201d in Jer. 1:5. This can be seen by comparing the old with the\nRevised Version. So the Lord said to Jeremiah, \u201cI sanctified thee, and I\nordained thee, a prophet unto the Gentiles.\u201d Let no one say that God\never at any time confined His truth to any one people, whether Jew or\nGentile. \u201cThere is no difference between the Jew and the Greek; for the\nsame Lord over all is rich unto all that call upon Him.\u201d Rom. 10:12.\n\n[Sidenote: The New Convert Preaching.]\n\nAs soon as Paul was converted, \u201cstraightway he preached Christ in the\nsynagogues.\u201d Acts 9:20. Was it not marvelous that he should at once be\nable to preach so powerfully?\u2014Indeed it was, as it is marvelous that any\nman can preach Christ. That anybody should be able to preach Christ in\nvery truth, involves no less a mystery than Christ manifest in the\nflesh. But do not let anybody suppose that Paul got his knowledge\ninstantaneously, without any study. Remember that he had all his life\nbeen a diligent student of the Scriptures. It was not an uncommon thing\nfor a rabbi to be able to repeat the greater portion or the whole of the\nHebrew Scriptures from memory, and we may be sure that Paul, who had\nmade more advancement than any others of his age, was as familiar with\nthe words of the Bible as a bright schoolboy is with the multiplication\ntable. But his mind was blinded by the traditions of the fathers, which\nhad been drilled into him at the same time. The blindness which came\nupon him when the light shone round him on the way to Damascus, was but\na picture of the blindness of his mind; and the seeming scales that fell\nfrom his eyes when Ananias spoke to him, indicated the shining forth of\nthe Word within him, and the scattering of the darkness of tradition.\nPaul\u2019s case was very different from that of a new convert who has never\nread or studied the Bible. Such an one can, indeed, tell what Christ has\ndone for him, and may thereby do much good; but he needs much study of\nthe Scriptures to make him able to show men the way of life perfectly,\nand lead them in the way of righteousness.\n\n[Sidenote: Paul in Arabia.]\n\nMany have thought that it was while Paul was in Arabia that he had his\nwonderful revelations, and was taken up into heaven, where he heard\n\u201cunspeakable words which it is not lawful for a man to utter.\u201d This may\nwell be, although it is by no means probable that his visions of\nheavenly things were confined to that time. All his life through the\napostle was in close communion with heaven, and we may be sure that \u201cthe\nheavenly vision\u201d was never hidden from his sight. So, also, we may be\nsure that, since preaching was his life-work, he did not spend all the\nmonths he was in Arabia in study and contemplation. He had been so\nsevere a persecutor, and had received so richly of God\u2019s grace, that he\ncounted all the time lost in which he could not reveal that grace to\nothers, feeling, \u201cWoe is me, if I preach not the Gospel.\u201d He preached in\nthe synagogues in Damascus, as soon as he was converted, before he went\ninto Arabia; so it is but natural to conclude that he preached the\nGospel to the Arabs. He could preach there without the opposition that\nhe always received when among the Jews, and, therefore, his labors would\nnot so much interfere with his meditation on the new worlds that had\njust opened before him.\n\n[Sidenote: The Persecutor Preaching.]\n\nWonderful, indeed, it was to hear that \u201che that once persecuted us, now\npreacheth the faith of which he once made havoc.\u201d In view of the case of\nSaul of Tarsus, let no one look on any opposer of the Gospel as\nincorrigible. Those who make opposition are to be instructed with\nmeekness, for who knows but that God will give them repentance to the\nacknowledgment of the truth? One might have said of Paul, He has had the\nlight as clearly as any man can have it. He has had every opportunity;\nhe has not only heard the inspired testimony of Stephen, but he has\nheard the dying confessions of many martyrs; he is a hardened wretch,\nfrom whom it is useless to expect any good. Yet that same Saul became\nthe greatest preacher of the Gospel, even as he had been the most bitter\npersecutor. Is there a malignant opposer of the truth? Do not strive\nwith him, and do not reproach him. Let him have all the bitterness and\nstrife to himself, while you hold yourself to the Word of God and to\nprayer. It may not be long till God, who is now blasphemed, will be\nglorified in him.\n\n[Sidenote: Glorifying God.]\n\n\u201cAnd they glorified God in me.\u201d How different Paul\u2019s case was from that\nof those to whom he said, \u201cThe name of God is blasphemed among the\nGentiles through you\u201d (Rom. 2:24)! Every one who professes to be a\nfollower of God should be a means of bringing glory to His name, yet\nmany cause it to be blasphemed; and to have the name of God blasphemed\nthrough us is as bad as to be ourselves open blasphemers. How can we\ncause His name to be glorified?\u2014\u201cLet your light so shine before men,\nthat they may see your good works, and glorify your Father which is in\nheaven.\u201d Matt. 5:16.\n\n\n                            RECAPITULATION.\n\n\nLet us now take a brief glance at the chapter as a whole.\n\nThe greeting, embracing the first five verses, tells us the name and\ncalling of the writer of the epistle, and his authority. It incidentally\nnotes the fact that Christ is Divine. A benediction is pronounced, from\nGod the Father, and Jesus Christ the Son. Christ gave Himself for our\nsins,\u2014purchased them,\u2014thus to deliver us from this present evil world.\nOur sins constitute this present evil world. Our sins belong to Christ,\nnot to us; so by the power of His death and resurrection, in which He\ngave Himself for our sins, we may be kept from them. It is the will of\nGod to save us, so that there can be no doubt as to our acceptance. To\nGod belongs the glory, because His is the kingdom and the power.\n\nThe next two verses show us the condition of the churches in Galatia at\nthe time the epistle was written, and thus make known to us why it was\nwritten. They were departing from God, being led astray by some who were\nperverting the Gospel of Christ, preaching a pretended gospel instead of\nthe one only Gospel, which is the power of God to salvation to every one\nthat believes. The marvel of the thing is the same as that expressed in\nJer. 2:12, 13: \u201cBe astonished, O ye heavens, at this, and be horribly\nafraid, be ye very desolate, saith the Lord. For My people have\ncommitted two evils: they have forsaken Me the Fountain of living\nwaters, and hewed them out cisterns, broken cisterns, that can hold no\nwater.\u201d\n\nThen in the next two verses (8, 9) we find a curse pronounced on any\none, even though it were the apostle himself, or an angel from heaven,\nwho should presume to teach any other gospel than that he had preached.\nThis shows the seriousness of the situation. The Galatian brethren were\nbeing placed under the curse by the accursed preachers who preached a\nfalse gospel.\n\nFollowing this, in verses 10-12, the apostle shows himself to be the\nservant of Christ, because he was seeking to please God only, and not\nmen. The preachers who perverted the souls of men, would preach smooth\nthings,\u2014things in harmony with human nature,\u2014to draw away disciples\nafter them; Paul preached only the plain truth of God, which he received\nnot through any man, but direct from heaven.\n\nLastly we have the beginning of a little narrative of personal\nexperience, which is continued more than half way through the second\nchapter. In this Paul refers to his life before his conversion, when he\npersecuted the church; mentions his conversion, which was the revelation\nof Christ in him; tells why he was called, and how promptly he responded\nto the call; and lastly shows how he had no opportunity to get the\nGospel from apostles and brethren who were believers before him, even if\nhe had wished to, since he had no connection with them for years after\nhis conversion. The force of this will appear more plainly as we\nproceed.\n\n\n\n\n                              CHAPTER II.\n         Life by the Faith of Christ, the Truth of the Gospel.\n\n\nThere are doubtless many who are reading this little book, not out of\ncuriosity to see what another person thinks about the Epistle to the\nGalatians, but for help in arriving at an understanding of that\nmuch-discussed portion of Scripture. With each one of these I wish to\nhold a little personal talk before we proceed further with our study.\nEvery portion of Scripture is connected with every other portion; as\nsoon as we learn one thing thoroughly, making it a part of ourselves, it\njoins us and aids us in the search for more knowledge, just as each\nmorsel of food that we eat and assimilate assists us in our labor for\nour daily bread. If, therefore, we proceed in the right way with the\nstudy of the Epistle to the Galatians, we shall have opened a wide door\nto the whole Bible.\n\nThe way to knowledge is very simple, so simple that many people despise\nit. It is not, however, to be despised, for, in spite of the\noft-repeated statement to the contrary, there is\n\n\n                       A Royal Road to Knowledge,\n\n\nand that road is open to all. Here are the directions, laid down by the\nking who, to the highest degree, proved it to be the right way:\u2014\n\n\u201cMy son, if thou wilt receive My words, and hide My commandments with\nthee; so that thou incline thine ear unto wisdom, and apply thine heart\nto understanding; yea, if thou criest after knowledge, and liftest up\nthy voice for understanding; if thou seekest her as silver, and\nsearchest for her as for hid treasures; then shalt thou understand the\nfear of the Lord, and find the knowledge of God. For the Lord giveth\nwisdom; out of His mouth cometh knowledge and understanding.\u201d Prov.\n2:1-6.\n\nIt was in a dream that God appeared to Solomon, and promised to give him\nwisdom, but it was not by idle dreaming that the wisdom came. Solomon\ndid not go to sleep, and wake up to find himself the wisest man that\never lived. He longed for knowledge so much that he did, indeed, dream\nof it by night, but he worked for it by day. The foregoing Scripture\ntells his experience.\n\nWisdom and knowledge concerning everything are to be found in God\u2019s\nWord; and if you would understand the Word of God, you must study it. No\nman on earth can give you his knowledge. Another may aid you by his\nexperience, so that it need not take you as long as it took him; he may\ndirect you how and where to work; but whatever any one really knows he\nmust acquire for himself. When you have traveled over a road a thousand\ntimes, you know every turn in it, no matter how many there are, and can\nsee the whole way in your mind. So after you have thought through a\nportion of Scripture time after time, you will at last be able to see\nthe whole of it, and every separate statement in it, at a single glance.\nAnd when you can do that, you will see in it what no man on earth can\ntell you.\n\nIt is useless to think to understand a detached sentence that may\npresent special difficulty, without reference to the connection. If I\nshould bring you a letter, and, pointing to a sentence near the close,\nshould ask you to tell me what my correspondent means, you would at once\nask, \u201cWhat is he writing about? what does he say in what precedes?\u201d If I\nshould reply that I didn\u2019t wish you to know the subject of the letter,\nand would not allow you to read it from the beginning, you would say,\n\u201cThen I can not help you.\u201d But if I should put the letter into your\nhands, asking you to help me to understand the difficult sentence, you\nwould at once read the letter carefully from the beginning, making sure\nthat you understood everything as you read, and then, with all that\npreceded the difficult sentence clearly in your mind, you would expect\nto understand the sentence itself. Even thus reasonably should we deal\nwith the Bible.\n\nTherefore, to each one I say: Study the very words of the text. Go over\nthem again and again; and every time you begin the study of a new\nportion, go back to the beginning and review all that you have been\nover. It is a royal method, and it yields royal results.\n\nThe first chapter of Galatians gives us a brief, comprehensive view of\nwhat the Gospel is, of the condition of the Galatian brethren, and of\nPaul\u2019s personal experience. The second chapter refers to the meeting\nheld in Jerusalem, seventeen years after Paul\u2019s conversion, and tells us\nwhat was the subject of controversy, and Paul\u2019s relation to it. The\napostle\u2019s sole burden was to preserve \u201cthe truth of the Gospel\u201d among\nthe brethren. Having the first chapter clearly in mind, we may proceed\nto the study of the second, remembering that it is but a continuation of\nthe first.\n\n\u201cThen after the space of fourteen years I went up again to Jerusalem\nwith Barnabas, taking Titus also with me. And I went up by revelation;\nand I laid before them the Gospel which I preach among the Gentiles, but\nprivately before them who were of repute, lest by any means I should be\nrunning, or had run, in vain. But not even Titus who was with me, being\na Greek, was compelled to be circumcised; and that because of the false\nbrethren privily brought in, who came in privily to spy out our liberty\nwhich we have in Christ Jesus, that they might bring us into bondage; to\nwhom we gave place in the way of subjection, no, not for an hour; that\nthe truth of the Gospel might continue with you. But from those who were\nreputed to be somewhat (whatsoever they were, it maketh no matter to me:\nGod accepteth no man\u2019s person)\u2014they, I say, who were of repute, imparted\nnothing to me; but contrariwise, when they saw that I had been intrusted\nwith the Gospel of the uncircumcision, even as Peter with the Gospel of\nthe circumcision (for He that wrought for Peter unto the apostleship of\nthe circumcision wrought for me also unto the Gentiles); and when they\nperceived the grace that was given unto me, James and Cephas and John,\nthey who were reputed to be pillars, gave to me and Barnabas the right\nhands of fellowship, that we should go unto the Gentiles, and they unto\nthe circumcision; only they would that we should remember the poor;\nwhich very thing I was also zealous to do.\n\n\u201cBut when Cephas came to Antioch, I resisted him to the face, because he\nstood condemned. For before that certain came from James, he did eat\nwith the Gentiles; but when they came, he drew back and separated\nhimself, fearing them that were of the circumcision. And the rest of the\nJews dissembled likewise with him; insomuch that even Barnabas was\ncarried away with their dissimulation. But when I saw that they walked\nnot uprightly according to the truth of the Gospel, I said unto Cephas\nbefore them all, If thou, being a Jew, livest as do the Gentiles, and\nnot as do the Jews, how compellest thou the Gentiles to live as do the\nJews? We being Jews by nature, and not sinners of the Gentiles, yet\nknowing that a man is not justified by the works of the law, save\nthrough faith in Jesus Christ, even we believed on Christ Jesus, that we\nmight be justified by faith in Christ, and not by the works of the law;\nbecause by the works of the law shall no flesh be justified. But if,\nwhile we sought to be justified in Christ, we ourselves also were found\nsinners, is Christ a minister of sin? God forbid. For if I build up\nagain those things which I destroyed, I prove myself a transgressor. For\nI through the law died unto the law, that I might live unto God. I have\nbeen crucified with Christ; yet I live; and yet no longer I, but Christ\nliveth in me; and that life which I now live in the flesh I live in\nfaith, the faith which is in the Son of God, who loved me, and gave\nHimself up for me. I do not make void the grace of God; for if\nrighteousness is through the law, then Christ died for naught.\u201d\nGalatians 2, R. V.\n\n[Sidenote: Another Visit to Jerusalem.]\n\n\u201cFourteen years after,\u201d following the natural course of the narrative,\nmeans fourteen years after the visit recorded in Gal. 1:18, which was\nthree years after the apostle Paul\u2019s conversion. The second visit,\ntherefore, was seventeen years after his conversion, or about the year\n51 A. D., which coincides with the time of the conference in Jerusalem,\nwhich is recorded in Acts 15. It is with that conference, and the things\nthat led to it, and grew out of it, that the second chapter of Galatians\ndeals. In reading this chapter, therefore, the fifteenth of Acts must be\nunderstood and borne in mind.\n\n[Sidenote: That New Gospel.]\n\nIn the first chapter of Galatians (verses 6, 7) we are told that some\nwere troubling the brethren, by perverting the Gospel of Christ,\npresenting a false gospel, and pretending that it was the true Gospel.\nIn Acts 15:1 we read that \u201ccertain men which came down from Judea taught\nthe brethren, and said, Except ye be circumcised after the manner of\nMoses, ye can not be saved.\u201d This, we see, was the other gospel, which\nwas not another, since there is only one, but which was being palmed off\nupon the brethren as the true Gospel. That these men who brought this\nteaching professed to be preaching the Gospel, is evident from the fact\nthat they professed to tell the people what they must do to be saved.\nPaul and Barnabas would not give any place to the new preaching, but\nwithstood it, in order, as Paul tells the Galatians, \u201cthat the truth of\nthe Gospel might continue with you.\u201d Gal. 2:5. The apostles had \u201cno\nsmall dissension and disputation with them.\u201d Acts 15:2. The controversy\nwas no insignificant one, but was between the real Gospel and a\ncounterfeit. The question was a vital one for the new believers, and has\nno less interest for us; it concerns our salvation.\n\n[Sidenote: A Denial of Christ.]\n\nA glance at the experience of the church at Antioch, to whom this new\ngospel was brought, will show that it did in the most direct manner deny\nthe power of Christ to save. The Gospel was first brought to them by\nbrethren who had been scattered by the persecution that arose on the\ndeath of Stephen. These brethren came to Antioch \u201cpreaching the Lord\nJesus. And the hand of the Lord was with them; and a great number\nbelieved, and turned unto the Lord.\u201d Acts 11:19-21. Then the apostles\nsent Barnabas to assist in the work; and he, \u201cwhen he came, and had seen\nthe grace of God, was glad, and exhorted them all, that with purpose of\nheart they would cleave unto the Lord. For he was a good man, and full\nof the Holy Ghost and of faith; and much people was added unto the\nLord.\u201d Verses 22-24. Then Barnabas found Saul, and together they labored\nwith the church in Antioch for more than a year. Verses 25, 26. There\nwere in the church prophets and teachers, and as they ministered unto\nthe Lord, and fasted, the Holy Ghost spoke to them, telling them to\nseparate Barnabas and Saul to the work to which He had called them. Acts\n13:1-3. So we see that the church there had had much experience in the\nthings of God. They were acquainted with the Lord and with the voice of\nthe Holy Spirit, who witnessed that they were children of God. And now\nafter all this, these men said to them, \u201cExcept ye be circumcised after\nthe manner of Moses, ye can not be saved.\u201d That was as much as to say,\nAll your faith in Christ, and all the witness of the Spirit, are nothing\nwithout the sign of circumcision. The sign of circumcision, without\nfaith, was exalted above faith in Christ without any outward sign. The\nnew gospel was a most direct assault upon the Gospel, and a flat denial\nof Christ.\n\n[Sidenote: \u201cFalse Brethren.\u201d]\n\nIt is no wonder that Paul styles those who presented this teaching,\n\u201cfalse brethren,\u201d who had, as the Danish strongly expresses it, \u201csneaked\nin.\u201d Gal. 2:4. To the Galatians he said of them, \u201cThere be some that\ntrouble you, and would pervert the Gospel of Christ.\u201d Gal. 1:7. The\napostles and elders, in their letter to the churches, said of those men,\n\u201cCertain which went out from us have troubled you with words, subverting\nyour souls.\u201d Acts 15:24. And they further added that they \u201cgave no\ncommandment\u201d to them. Verse 24, R. V. That is to say, these teachers\nwere \u201cfalse brethren,\u201d who were not recognized by the apostles as\nteachers, who were speaking perverse things to draw away disciples after\nthemselves. There have been many such since that time. So vicious was\ntheir work that the apostle said, \u201cLet them be accursed.\u201d They were\ndeliberately seeking to undermine the Gospel of Christ, and thus to\ndestroy the souls of the believers.\n\n[Sidenote: \u201cThe Sign of Circumcision.\u201d]\n\nThese false brethren had said, \u201cExcept ye be circumcised after the\nmanner of Moses, ye can not be saved.\u201d Literally, you have not power to\nbe saved. They made salvation only a human thing, resulting solely from\nthe exercise of human power. They had no knowledge of what circumcision\nreally is. \u201cHe is not a Jew, which is one outwardly; neither is that\ncircumcision, which is outward in the flesh; but he is a Jew, which is\none inwardly; and circumcision is that of the heart, in the Spirit, and\nnot in the letter; whose praise is not of men, but of God.\u201d Rom. 2:28,\n29. There was a time, after Abraham believed God, when he listened to\nthe voice of Sarai, instead of to God, and sought to fulfil the promises\nof God by the power of his own flesh. See Genesis 16. The result was a\nfailure\u2014a bond-servant instead of an heir. Then God appeared to him\nagain, exhorting him to walk before Him with singleness of heart, and\nrepeating His covenant. As a reminder of his failure, and of the fact\nthat \u201cthe flesh profiteth nothing,\u201d Abraham received \u201cthe sign of\ncircumcision,\u201d\u2014a cutting off of the flesh. This was to show that since\nin the flesh \u201cdwelleth no good thing,\u201d the promises of God can be\nrealized only by the putting off of the body of the sins of the flesh,\nthrough the Spirit. \u201cFor we are the circumcision, which worship God in\nthe Spirit, and rejoice in Christ Jesus, and have no confidence in the\nflesh.\u201d Phil. 3:3. Abraham was, therefore, really circumcised as soon as\nhe received the Spirit through faith in God. \u201cAnd he received the sign\nof circumcision, a seal of the righteousness of the faith which he had\nyet being uncircumcised.\u201d Rom. 4:11. Outward circumcision was never\nanything more than a sign of the real circumcision of the heart; when\nthis was absent, the sign was a fraud; but when the real circumcision\nwas present, the sign could be dispensed with. Abraham is \u201cthe father of\nall them that believe, though they be not circumcised.\u201d The \u201cfalse\nbrethren\u201d who visited the church at Antioch, subverting the souls of the\ndisciples, and those of the same class who afterwards troubled the\nGalatians, perverting the Gospel of Christ, were substituting the empty\nsign for the reality. With them the shell of the nut without the kernel\ncounted for more than the kernel without the shell.\n\n[Sidenote: \u201cThe Flesh Profiteth Nothing.\u201d]\n\nJesus said, \u201cIt is the Spirit that quickeneth; the flesh profiteth\nnothing; the words that I speak unto you, they are Spirit, and they are\nlife.\u201d John 6:63. The people of Antioch and Galatia had trusted in\nChrist for salvation; now there were some who sought to induce them to\ntrust in the flesh. They did not tell them that they were at liberty to\nsin. Oh, no; they told them that they must keep the law! Yes, they must\ndo it themselves; they must make themselves righteous without Jesus\nChrist. For circumcision stood for the keeping of the law. Now the real\ncircumcision was the law written in the heart by the Spirit; but these\n\u201cfalse brethren\u201d wished the believers to trust in the outward form of\ncircumcision, as a substitute for the Spirit\u2019s work; so that the thing\nwhich was given as a sign of righteousness by faith, became only a sign\nof self-righteousness. The false brethren would have them circumcised\nfor righteousness and salvation; but Peter said, \u201cThrough the grace of\nour Lord Jesus Christ we believe to be saved.\u201d Just as Paul wrote, \u201cWith\nthe heart man believeth unto righteousness; and with the mouth\nconfession is made unto salvation.\u201d Rom. 10:10. \u201cWhatsoever is not of\nfaith is sin.\u201d Rom. 14:23. Therefore, all the efforts of men to keep the\nlaw of God by their own power, no matter how earnest and sincere they\nmay be, can never result in anything but imperfection\u2014sin. \u201cAll our\nrighteousnesses are as filthy rags.\u201d Isa. 64:6.\n\n[Sidenote: \u201cA Yoke of Bondage.\u201d]\n\nWhen the question came up in Jerusalem, Peter said to those who would\nhave men seek to be justified by their own works, instead of by faith in\nChrist, \u201cNow therefore why tempt ye God, to put a yoke upon the neck of\nthe disciples, which neither our fathers nor we were able to bear?\u201d Acts\n15:10. This yoke was a yoke of bondage, as is shown by Paul\u2019s words,\nthat the \u201cfalse brethren\u201d sneaked in \u201cto spy out our liberty which we\nhave in Christ Jesus, that they might bring us into bondage.\u201d Gal. 2:4.\nChrist gives freedom from sin. His life is \u201cthe perfect law of liberty.\u201d\n\u201cBy the law is the knowledge of sin\u201d (Rom. 3:20), but not freedom from\nit. \u201cThe law is holy, and the commandment holy, and just, and good\u201d\n(Rom. 7:12), just because it gives the knowledge of sin by condemning\nit. It is a sign-post, which points out the way, but does not carry us.\nIt can tell us that we are out of the way; but Jesus Christ alone can\nmake us walk in it; for He is the way. Sin is bondage. Prov. 5:22. Only\nthose who keep the commandments of God are at liberty (Ps. 119:45); and\nthe commandments can be kept only by faith in Christ (Rom. 8:3, 4).\nTherefore, whoever induces people to trust in the law for righteousness,\nwithout Christ, simply puts a yoke upon them, and fastens them in\nbondage. When a man has been convicted by the law as a transgressor, and\ncast into prison, he can not be delivered from his chains by the law\nwhich holds him there. But that is no fault of the law: just because it\nis a good law, it can not say that a guilty man is innocent. So these\nGalatian brethren were brought into bondage by men who were foolishly\nand vainly seeking to exalt the law of God by denying Him who gave it,\nand in whom alone its righteousness is found.\n\n[Sidenote: Why Paul Went Up to Jerusalem.]\n\nThe record in Acts says that it was determined at Antioch that Paul and\nBarnabas and some others should go up to Jerusalem about this matter.\nBut Paul declares that he went up \u201cby revelation.\u201d Gal. 2:2. Paul did\nnot go up simply on their recommendation, but the same Spirit moved both\nhim and them. He did not go up to learn the truth of the Gospel, but to\nmaintain it. He went, not to find out what the Gospel really is, but to\ncommunicate the Gospel which he had preached among the heathen. Those\nwho were chief in the conference imparted nothing to him. He had not\nbeen preaching for seventeen years that of which he stood in doubt. He\nknew whom he believed. He had not received the Gospel from any man, and\nhe did not need to have any man\u2019s testimony that it was genuine. When\nGod has spoken, an indorsement by man is an impertinence. The Lord knew\nthat the brethren in Jerusalem needed his testimony, and the new\nconverts needed to know that those whom God sent spoke the words of God,\nand, therefore, all spoke the same thing. They needed the assurance that\nas they had turned from many gods to the one God, the truth is one, and\nthere is but one Gospel for all men.\n\n[Sidenote: The Gospel Not Magic.]\n\nThe great lesson taught by this experience, to which Paul referred the\nGalatians, is that there is nothing in this world that can confer grace\nand righteousness upon men, and that there is nothing in the world that\nany man can do, that will bring salvation. The Gospel is the power of\nGod unto salvation, and not the power of man. Any teaching that leads\nmen to trust in any object, whether it be an image, a picture, or\nanything else, or to trust for salvation in any work or effort of their\nown, even though that effort be directed toward the most praiseworthy\nobject, is a perversion of the truth of the Gospel,\u2014a false gospel.\nThere are in the church of Christ no \u201csacraments\u201d that by some sort of\nmagical working confer special grace on the receiver; but there are\nthings that a man who believes in the Lord Jesus Christ, and who is\nthereby justified and saved, may do as an expression of his faith. The\nonly thing in the world that has any efficacy in the way of salvation,\nis the life of God in Christ. \u201cBy grace are ye saved through faith; and\nthat not of yourselves; it is the gift of God; not of works, lest any\nman should boast. For we are His workmanship, created in Christ Jesus\nunto good works, which God hath before prepared that we should walk in\nthem.\u201d Eph. 2:8-10, margin. This is \u201cthe truth of the Gospel,\u201d and it\nwas for this that Paul stood. It is the Gospel for all time.\n\n[Sidenote: Galatians and the Gospel.]\n\nIn this chapter the apostle says that he withstood the false teaching\nwhich was now misleading the Galatian brethren, in order that \u201cthe truth\nof the Gospel\u201d might remain with them. Compare this with his\nintroduction, in the first chapter, and his vehement assertions\nconcerning the Gospel which he had preached to them, and his\nastonishment that they were now forsaking it, and it will be\nself-evident that the epistle must contain nothing else but the Gospel\nin the most forcible form of expression. Many have misunderstood it, and\nhave derived no personal gain from it, because they have thought that it\nwas but a contribution to the \u201cstrivings about the law,\u201d against which\nPaul himself warned the brethren.\n\n[Sidenote: No Monopoly of Truth.]\n\n\u201cWhatsoever they were, it maketh no matter to me; God accepteth no man\u2019s\nperson.\u201d There is no man or body of men on earth, that has a monopoly of\ntruth,\u2014a corner, so to speak, so that whoever wishes it must come to\nhim. Truth is independent of men. Truth is of God, for Christ, who is\nthe shining of His glory, and the very impress of His substance (Heb.\n1:3), is the truth (John 14:6). Whoever gets the truth, must get it from\nGod, and not from any man, just as Paul received the Gospel. God may and\ndoes use men as instruments, or channels, but He alone is the Giver.\nNeither names nor numbers have anything to do with determining what is\ntruth. The truth is no more mighty, nor to be accepted more readily,\nwhen it is presented by ten thousand princes than when maintained by a\nsingle humble, laboring man. And there is no more presumptive evidence\nthat ten thousand men have the truth than that one has it. Every man on\nearth may be the possessor of just as much of the truth as he is willing\nto use, and no more. See John 7:17; 12:35, 36. He who would act the\npope, thinking to hold a monopoly of the truth, and compel people to\ncome to him for it, dealing it out here, and withholding it there, loses\nall the truth that he ever had, if he ever really had any. Truth and\npopery can not exist together; no pope, or man with a popish\ndisposition, has the truth. As soon as a man receives the truth, he\nceases to be a pope. If the pope of Rome should get converted, and\nbecome a disciple of Christ, that very hour he would vacate the papal\nseat.\n\n[Sidenote: The Biggest Not Always the Best.]\n\nJust as there is no man who has a monopoly of truth, so there are no\nplaces to which men must necessarily go in order to find it. The\nbrethren in Antioch did not need to go to Jerusalem to learn the truth,\nor to find out if what they had was the genuine article. The fact that\ntruth was first proclaimed in a certain place, does not prove that it\ncan be found only there, or that it can be found there at all. In fact,\nthe last places in the world to go to with the expectation of finding or\nlearning truth, are the cities where the Gospel was preached in the\nfirst centuries after Christ, as Jerusalem, Antioch, Rome, Alexandria,\netc. Paul did not go up to Jerusalem to them that were apostles before\nhim, but began at once to preach.\n\nThe Papacy arose in part in this way: It was assumed that the places\nwhere the apostles, or some of them, had preached must have the truth in\nits purity, and that all men must take it from there. It was also\nassumed that the people of a city must know more of it than the people\nin the country or in a village. So, from all bishops being on an\nequality, as at the beginning, it soon came to pass that the \u201ccountry\nbishops\u201d (_chorepiscopoi_) were rated as secondary to those who\nofficiated in the cities. Then, when that spirit crept in, of course the\nnext step was necessarily a strife among the city bishops to see which\none should be greatest; and the unholy struggle went on until Rome\ngained the coveted place of power.\n\nBut Jesus was born in Bethlehem, a place that was \u201clittle among the\nthousands of Judah\u201d (Micah 5:2), and nearly all His life He lived in\nNazareth, a little town of so poor repute that a man in whom there was\nno guile said, \u201cCan there any good thing come out of Nazareth?\u201d John\n1:45-47. Afterward Jesus took up His abode in the wealthy city of\nCapernaum, but was always known as \u201cJesus of Nazareth.\u201d It is no farther\nto heaven from the smallest village or even the smallest lonely cabin on\nthe plain, than it is from the largest city, or bishop\u2019s palace. And\nGod, \u201cthe high and lofty One that inhabiteth eternity, whose name is\nHoly,\u201d dwells with him that is of a contrite and humble spirit. Isa.\n57:15.\n\n[Sidenote: Appearances Are Nothing.]\n\nGod looks at what a man is, and not at what he seems to be. What he\nseems to be is what men estimate him to be, and depends largely on the\neyes of those who look at him; what he is, is the measure of the power\nand wisdom of God that is in him. God does not set any store upon\nofficial position. It is not position that gives authority, but\nauthority that gives the real position. Many a humble, poor man on\nearth, with never an official title to his name, has occupied a position\nreally higher and of greater authority than that of all the kings of the\nearth. Authority is the unfettered presence of God in the soul.\n\n[Sidenote: It Is God That Works.]\n\n\u201cHe that wrought effectually in Peter to the apostleship of the\ncircumcision, the same was mighty in me toward the Gentiles.\u201d The Word\nof God is living and active. Heb. 4:12, R. V. Whatever activity there is\nin the work of the Gospel, if there is any work done, is all of God.\nJesus \u201cwent about doing good,\u201d \u201cfor God was with Him.\u201d Acts 10:38. He\nHimself said, \u201cI can of Mine own self do nothing.\u201d John 5:30. \u201cThe\nFather that dwelleth in Me, He doeth the works.\u201d John 14:10. So Peter\nspoke of Him as \u201ca Man approved of God\u201d \u201cby miracles and wonders and\nsigns, which God did by Him.\u201d Acts 2:22. The disciple is not greater\nthan his Lord. Paul and Barnabas, therefore, at the meeting in\nJerusalem, told \u201cwhat miracles and wonders God had wrought among the\nGentiles by them.\u201d Acts 15:12. Paul declared that he labored to \u201cpresent\nevery man perfect in Christ Jesus,\u201d \u201cstriving according to His working,\nwhich worketh in me mightily.\u201d Col. 1:28, 29. This same power it is the\nprivilege of the humblest believer to possess, \u201cfor it is God which\nworketh in you both to will and to do of His good pleasure.\u201d Phil. 2:13.\nThe name of Jesus is Emmanuel, \u201cGod with us.\u201d God with Jesus caused Him\nto go about doing good. He is unchangeable; therefore, if we truly have\nJesus, God with us, we, likewise, shall go about doing good.\n\n[Sidenote: Recognizing the Gift.]\n\nThe brethren in Jerusalem showed their connection with God by\nrecognizing the grace that was given to Paul and Barnabas. When Barnabas\nfirst went to Antioch, and saw the grace of God that was working there,\nhe was glad, \u201cand exhorted them all, that with purpose of heart they\nwould cleave unto the Lord. For he was a good man, and full of the Holy\nGhost.\u201d Acts 11:21-24. Those who are moved by the Spirit of God will\nalways be quick to discern the workings of the Spirit in others. The\nsurest evidence that any one knows nothing personally of the Spirit is\nthat he can not recognize His working. The other apostles had the Holy\nSpirit, and they perceived that God had chosen Paul for a special work\namong the Gentiles; and, although his manner of working was different\nfrom theirs, for God had given him special gifts for his special work,\nthey freely gave to him the right hand of fellowship, only requesting\nthat he would remember the poor among his own nation; and this he had\nalready shown his willingness to do. Acts 11:27-30. So Paul and Barnabas\nreturned to their work in Antioch.\n\n[Sidenote: Perfect Unity.]\n\nWe must not lose sight of the object Paul had in mind in referring to\nthe meeting in Jerusalem. It was to show that there was no difference of\nopinion among the apostles nor in the church as to what the Gospel is.\nThere were \u201cfalse brethren,\u201d it is true, but inasmuch as they were\nfalse, they were no part of the church, the body of Christ, who is the\ntruth. Many professed Christians, sincere persons, suppose that it is\nalmost a matter of necessity that there be differences in the church.\n\u201cAll can not see alike,\u201d is the common statement. So they misread Eph.\n4:13, making it read that God has given us gifts, \u201ctill we all come into\nthe unity of the faith.\u201d What the Word teaches is that \u201cin the unity of\nthe faith, and of the knowledge of the Son of God,\u201d we all come \u201cunto a\nperfect man, unto the measure of the stature of the fulness of Christ.\u201d\nThere is only \u201cone faith\u201d (Eph. 4:5), \u201cthe faith of Jesus,\u201d as there is\nonly one Lord; and those who have not that faith must necessarily be out\nof Christ. It is not at all necessary that there be the slightest\ndifference upon any question of truth. Truth is the Word of God, and the\nWord of God is light; nobody but a blind man ever has any trouble to see\na light that shines. The fact that a man has never in his life seen any\nother light used at night, except that from a tallow candle, does not in\nthe least stand in the way of his recognizing that the light from an\nelectric lamp is light, the first moment he sees it. There are, of\ncourse, different degrees of knowledge, but never any controversy\nbetween those different degrees. All truth is one.\n\n[Sidenote: Withstanding Peter.]\n\n\u201cBut when Peter was come to Antioch, I withstood him to the face,\nbecause he was to be blamed.\u201d We need not magnify nor dwell upon the\nmistakes of Peter or any other good man, because that is not profitable\nfor us; but we must note this overwhelming proof that Peter was never\nconsidered the \u201cprince of the apostles,\u201d and that he never was, and\nnever considered himself to be, pope. Fancy any priest, bishop, or\ncardinal, withstanding Leo XIII. to the face in a public assembly. He\nwould be considered extremely fortunate if the papal guards allowed him\nto escape with his life for thus presuming to oppose the self-styled\n\u201cvicar of the Son of God.\u201d But Peter made a mistake, and that upon a\nvital matter of doctrine, because he was not infallible, and he meekly\naccepted the rebuke that Paul gave him, like the sincere, humble\nChristian that he was. If there were such a thing as a human head to the\nchurch, it would evidently be Paul, instead of Peter, as appears from\nthe whole narrative. Paul was sent to the Gentiles, and Peter to the\nJews; but the Jews formed only a very small portion of the church; the\nconverts from the Gentiles soon outnumbered them, so that their presence\nwas scarcely discernible. All these Christians were largely the fruit of\nPaul\u2019s labors, and they naturally looked up to him more than to others,\nso that Paul could say that upon him daily came \u201cthe care of all the\nchurches.\u201d 2 Cor. 11:28. But infallibility is not the portion of any\nman, and Paul himself did not claim it. The greatest man in the church\nof Christ has no lordship over the weakest. \u201cOne is your Master, even\nChrist; and all ye are brethren.\u201d \u201cBe subject one to another.\u201d\n\n[Sidenote: Making a Difference.]\n\nWhen Peter was at the conference in Jerusalem, he told the facts about\nthe receiving of the Gospel by the Gentiles, through his preaching,\nsaying, \u201cGod, which knoweth the hearts, bare them witness, giving them\nthe Holy Ghost, even as He did unto us; and put no difference between us\nand them, purifying their hearts by faith.\u201d Acts 15:8, 9. God put no\ndifference between Jews and Gentiles in the matter of the purification\nof the heart, because, knowing the hearts, He knew that \u201cthere is no\ndifference; for all have sinned, and come short of the glory of God,\u201d so\nthat there is no other way than for all to be \u201cjustified freely by His\ngrace through the redemption that is in Christ Jesus.\u201d Rom. 3:22-24.\nYet, after having been shown this fact by the Lord; after having\npreached to the Gentiles, and after having witnessed the gift of the\nHoly Ghost to them, the same as to Jewish believers; after having eaten\nwith those Gentile converts, and faithfully defending his course; after\nhaving given a clear testimony in conference, that God made no\ndifference between Jews and Gentiles; and even immediately after himself\nmaking no difference, Peter suddenly, as soon as some came who he\nthought would not approve of such freedom, began to make a difference.\n\u201cHe withdrew and separated himself, fearing them which were of the\ncircumcision.\u201d This was, as Paul says, dissimulation, and was not only\nwrong in itself, but was calculated to confuse and mislead the\ndisciples. The fact that this was dissimulation, which was apparent,\nonly emphasizes the fact that there was no real difference among the\nbrethren. It was fear, not faith, that for the moment controlled Peter.\n\n[Sidenote: Contrary to the Truth of the Gospel.]\n\nA wave of fear seems to have passed over the Jewish believers, for \u201cthe\nother Jews dissembled likewise with him; insomuch that Barnabas also was\ncarried away with their dissimulation.\u201d This in itself was, of course,\nnot walking \u201cuprightly, according to the truth of the Gospel;\u201d but the\nmere fact of dissembling was not the whole of the offense against the\ntruth of the Gospel. Under the circumstances it was a public denial of\nChrist, just as much as that of which Peter had once before, through\nsudden fear, been guilty. We have all been too often guilty of the same\nsin to permit us to sit in judgment; we can only note the fact and the\nnatural consequence, as a warning to ourselves.\n\nSee how the action of Peter and the others was a virtual, although\nunintentional, denial of Christ. There had just been a great controversy\nover the question of circumcision. It was a question of justification\nand salvation,\u2014whether men were saved by faith alone in Christ, or by\noutward forms. Clear testimony had been borne that salvation is by faith\nalone: and now, while the controversy is still alive, while the \u201cfalse\nbrethren\u201d are still propagating their errors, these loyal brethren\nsuddenly discriminated against the Gentile believers, because they were\nuncircumcised, in effect saying to them, Except ye be circumcised, ye\ncan not be saved. Their actions said, We also are in doubt about the\npower of faith in Christ alone to save men; we really believe that\nsalvation depends on circumcision and the works of the law; faith in\nChrist is well, but there\u2019s something more to do; it is not in itself\nsufficient. Such a denial of the truth of the Gospel Paul could not\nendure, and he at once struck directly at the root of the matter.\n\n[Sidenote: \u201cSinners of the Gentiles,\u201d and Sinners of the Jews.]\n\nPaul said to Peter, \u201cWe ... are Jews by nature, and not sinners of the\nGentiles.\u201d Did he mean that they, being Jews, were, therefore, not\nsinners?\u2014By no means, for he immediately adds that they had believed on\nJesus Christ for justification. They were sinners of the Jews, and not\nsinners of the Gentiles; but whatever things they had to boast of as\nJews, all had to be counted loss for the sake of Christ. Nothing availed\nthem anything except faith in Christ; and since this was so, it was\nevident that the Gentile sinners could be saved directly by faith in\nChrist, without going through the dead forms which had been of no\nservice to the Jews, and which were given largely as the result of their\nunbelief.\n\n\u201cThis is a faithful saying, and worthy of all acceptation, that Christ\nJesus came into the world to save sinners.\u201d 1 Tim. 1:15. \u201cAll have\nsinned,\u201d and stand alike guilty before God; but all, of whatever race or\nclass, can accept this saying, \u201cThis Man receiveth sinners, and eateth\nwith them.\u201d A circumcised sinner is no better than an uncircumcised one;\na sinner who stands as a church-member, is no better than one who is\noutside. The sinner who has gone through the form of baptism is not\nbetter than the sinner who has never made any profession of religion.\nSin is sin, and sinners are sinners, whether in the church or out; but,\nthank God, Christ is the propitiation for our sins, as well as for the\nsins of the whole world. There is hope for the unfaithful professor of\nreligion, as well as for the sinner who has never named the name of\nChrist. The same Gospel that is preached to the world, must be preached\nto the church; for there is only one Gospel. It serves to convert\nsinners in the world, as well as sinners who stand as church-members,\nand at the same time it renews those who are really in Christ.\n\n[Sidenote: \u201cJustified.\u201d]\n\n\u201cKnowing that a man is not justified by the works of the law,\u201d \u201cwe have\nbelieved in Jesus Christ, that we might be justified,\u201d said the apostle.\nThe meaning of the word \u201cjustified\u201d is \u201cmade righteous.\u201d This is the\nexact term that appears in other languages, which are not composed of\nforeign terms. The Latin word for righteousness is _justitia_. To be\njust is to be righteous. Then we add the termination _fy_, from the\nLatin word, meaning \u201cto make,\u201d and we have the exact equivalent of the\nsimpler term, \u201cmake righteous.\u201d In an accommodated sense we use the term\n\u201cjustified\u201d of a man who has not done wrong in a thing whereof he is\naccused. But, strictly speaking, such an one needs no justification,\nsince he is already just; his righteous deed justified him. He was\njustified in his deed. But since all have sinned, there are none just or\nrighteous before God; therefore they need to be justified, or made\nrighteous, which God does. Now the law of God is righteousness. See Rom.\n7:12; 9:30, 31; Ps. 119:172. Therefore Paul did not disparage the law,\nalthough he declared that no man could be made righteous by the law,\nmeaning, of course, the law written on stones or in a book. No; so\nhighly did he appreciate the law, that he believed in Christ for the\nrighteousness which the law demands but can not give. \u201cFor what the law\ncould not do, in that it was weak through the flesh, God sending His own\nSon in the likeness of sinful flesh, and for sin, condemned sin in the\nflesh; that the righteousness of the law might be fulfilled in us, who\nwalk not after the flesh, but after the Spirit.\u201d Rom. 8:3, 4. The law,\nwhich declares all men to be sinners, could not justify them except by\ndeclaring that sin is not sin; and that would not be justification, but\na self-contradiction in the law.\n\n[Sidenote: The Law Can Not Justify.]\n\n\u201cBy the works of the law shall no flesh be justified.\u201d Shall we say,\nThen we will do away with the law? That is what every confirmed criminal\nthinks. Persistent law-breakers would gladly do away with the law which\ndeclares them guilty and will not say that wrong is right. But the law\nof God can not be abolished, for it is the statement of the will of God.\nRom. 2:18. In very fact it is the life and character of God. \u201cThe law is\nholy, and the commandment holy, and just, and good.\u201d Rom. 7:12. We read\nthe written law, and find in it our duty made plain. But we have not\ndone it; therefore we are guilty. \u201cAll have sinned, and come short of\nthe glory of God.\u201d \u201cThere is none that doeth good, no, not one.\u201d Rom.\n3:23, 12. Moreover, there is not one who has strength to do the law, its\nrequirements are so great. Then it is very evident that no one can be\njustified by the works of the law, and it is equally evident that the\nfault is not in the law, but in the individual. Let the man get Christ\nin the heart by faith, and then the righteousness of the law will be\nthere also, for Christ says, \u201cI delight to do Thy will, O My God; yea,\nThy law is within My heart.\u201d Ps. 40:8. He who would throw away the law\nbecause it will not call evil good, would reject God because He \u201cwill by\nno means clear the guilty.\u201d Ex. 34:7. But God will remove the guilt,\nwill make the sinners righteous, that is, in harmony with the law, and\nthen the law which before condemned them will witness to their\nrighteousness.\n\n[Sidenote: \u201cThe Faith of Christ.\u201d]\n\nMuch is lost, in reading the Scriptures, by not noting exactly what they\nsay. Here we have literally, \u201cthe faith of Christ,\u201d just as in Rev.\n14:12 we have \u201cthe faith of Jesus.\u201d He is the Author and Finisher of\nfaith. Heb. 12:2. God has \u201cdealt to every man the measure of faith\u201d\n(Rom. 12:3), in giving Christ to every man. \u201cFaith cometh by hearing,\nand hearing by the Word of God\u201d (Rom. 10:17), and Christ is the Word.\nAll things are of God. It is He who gives repentance and forgiveness of\nsins.\n\nThere is, therefore, no opportunity for any one to plead that his faith\nis weak. He may not have accepted and made use of the gift, but there is\nno such thing as \u201cweak faith.\u201d A man may be \u201cweak in faith,\u201d that is,\nmay be afraid to depend on faith, but faith itself is as strong as the\nWord of God. There is no faith but the faith of Christ; everything else\nprofessing to be faith is a spurious article. Christ alone is righteous;\nHe has overcome the world, and He alone has power to do it; in Him\ndwelleth all the fulness of God, because the law\u2014God Himself\u2014was in His\nheart; He alone has kept and can keep the law to perfection; therefore,\nonly by His faith,\u2014living faith, that is, His life in us,\u2014can we be made\nrighteous.\n\nBut this is sufficient. He is a \u201ctried Stone.\u201d The faith which He gives\nto us is His own tried and approved faith, and it will not fail us in\nany contest. We are not exhorted to try to do as well as He did, or to\ntry to exercise as much faith as He had, but simply to take His faith,\nand let it work by love, and purify the heart. It will do it; take it!\n\n[Sidenote: Believing Is Receiving.]\n\n\u201cAs many as received Him, to them gave He power to become the sons of\nGod, even to them that believe on His name.\u201d John 1:12. That is, as many\nas believed on His name received Him. To believe on His name is to\nbelieve that He is the Son of God; to believe that He is the Son of God,\nmeans to believe that He is come in the flesh, in human flesh, in our\nflesh, for His name is \u201cGod with us;\u201d so to believe on His name means\nsimply to believe that He dwells personally in every man,\u2014in all flesh.\nWe do not make it so by believing it; it is so, whether we believe it or\nnot; we simply accept the fact, which all nature reveals to us.\n\nIt follows, then, as a matter of course that, believing in Christ, we\nare justified by the faith of Christ, since we have Him personally\ndwelling in us, exercising His own faith. All power in heaven and earth\nis in His hands, and, recognizing this, we simply allow Him to exercise\nHis own power in His own way. God does \u201cexceedingly abundantly,\u201d by \u201cthe\npower that worketh in us.\u201d\n\n[Sidenote: Christ Not the Minister of Sin.]\n\nJesus Christ is \u201cthe Holy and Righteous One.\u201d Acts 3:14, R. V. \u201cHe was\nmanifested to take away our sins; and in Him is no sin.\u201d 1 John 3:5. He\nnot only \u201cdid no sin\u201d (1 Peter 2:22), but He \u201cknew no sin\u201d (2 Cor.\n5:21). Therefore, it is impossible that any sin can come from Him. He\ndoes not impart sin. In the stream of life that flows from the heart of\nChrist, through His wounded side, there is no trace of impurity. It is\n\u201ca pure river of water of life, clear as crystal.\u201d He is not the\nminister of sin, that is, He does not minister sin to anybody. If in any\none who has sought\u2014and not only sought, but found\u2014righteousness through\nChrist, there is afterwards found sin, it is because the person has\ndammed up the stream, allowing the water to become stagnant. The Word\nhas not been given free course, so that it could be glorified; and where\nthere is no activity, there is death. No one is to blame for this but\nthe person himself. Let no professed Christian take counsel of his own\nimperfections, and say that it is impossible for a Christian to live a\nsinless life. It is impossible for a true Christian, one who has full\nfaith, to live any other kind of life. \u201cHow shall we, that are dead to\nsin, live any longer therein?\u201d Rom. 6:2. \u201cWhosoever is born of God doth\nnot commit sin; for His seed remaineth in him; and he can not sin,\nbecause he is born of God.\u201d 1 John 3:9. Therefore \u201cabide in Him.\u201d\n\n[Sidenote: What Was Destroyed?]\n\n\u201cIf I build up again those things which I destroyed, I prove myself a\ntransgressor.\u201d We ask again, What was destroyed, the building up of\nwhich will prove us to be transgressors? Remembering that the apostle is\ntalking of those who have believed in Jesus Christ, that they might be\njustified by the faith of Christ, we find the answer to the question in\nRom. 6:6: \u201cKnowing this, that our old man is crucified with Him, that\nthe body of sin might be destroyed, that henceforth we should not serve\nsin.\u201d Also Col. 2:10, 11: \u201cYe are complete in Him, which is the head of\nall principality and power; in whom also ye are circumcised with the\ncircumcision made without hands, in putting off the body of the sins of\nthe flesh by the circumcision of Christ.\u201d That which is destroyed is the\nbody of sin, and it is destroyed only by this personal presence of the\nlife of Christ. It is destroyed in order that we may be freed from its\npower, and may no longer need to serve it. It is destroyed for\neverybody, for Christ in His own flesh has abolished \u201cthe enmity,\u201d the\ncarnal mind; not His own, for He had none, but ours. Our sins, our\nweaknesses, were upon Him. For every soul the victory has been gained,\nand the enemy has been disarmed. We have only to accept the victory\nwhich Christ has won. The victory over all sin is already a reality; our\nfaith in it makes it real to us. The loss of faith puts us outside the\nreality, and the old body of sin looms up again. That which is destroyed\nby faith is built up again by unbelief. Remember that this destruction\nof the body of sin, although performed by Christ for all, is,\nnevertheless, a present, personal matter with each individual.\n\n[Sidenote: \u201cDead to the Law.\u201d]\n\nMany seem to fancy that \u201cdead to the law\u201d means the same as that the law\nis dead. Not by any means. The law must be in full force, else no one\ncould be dead by means of it. How does a man become dead to the law?\u2014By\nreceiving its full penalty, which is death. He is dead, but the law\nwhich put him to death is still as ready as ever to put to death another\ncriminal. Suppose, now, that the man who was executed for gross crimes\nshould, by some miraculous power, come to life again, would he not still\nbe dead to the law?\u2014Certainly; nothing that he had done could be\nmentioned to him by the law; but if he should again commit crimes, the\nlaw would again execute him, but as another man. We say now that I,\nthrough the law, am dead to the law, that I might live unto God. By the\nbody of Christ I am raised from the death which I have suffered by the\nlaw because of my sin, and now I walk \u201cin newness of life,\u201d a life unto\nGod. Like Saul of old, I am by the Spirit of God \u201cturned into another\nman.\u201d 1 Sam. 10:6. This is the Christian\u2019s experience. That this is the\ncase is shown by what follows.\n\n[Sidenote: Crucified with Christ.]\n\n\u201cI am crucified with Christ; nevertheless I live; yet not I, but Christ\nliveth in me.\u201d Christ was crucified; He was \u201cdelivered for our offenses,\nand raised again for our justification.\u201d Rom. 4:25. But unless we are\ncrucified with Him, His death and resurrection profit us nothing. If the\ncross of Christ is separated from us, and outside of us, even though it\nbe but by so much as a moment of time and an hair\u2019s breadth of space, it\nis to us all the same as if He were not crucified. No one was ever saved\nsimply by looking forward to a cross to be erected and a Christ to be\ncrucified at some indefinite time in the future, and no one can now be\nsaved simply by believing that at a certain time in the past Christ was\ncrucified. No; if men would see Christ crucified, they must look neither\nforward nor backward, but upward; for the arms of the cross that was\nerected on Calvary reach from Paradise lost to Paradise restored, and\nembrace the whole world of sin. The crucifixion of Christ is not a thing\nof but a single day. He is \u201cthe Lamb that hath been slain from the\nfoundation of the world\u201d (Rev. 13:8, R. V.); and the pangs of Calvary\nwill not be ended as long as a single sin or sinner exists in the\nuniverse. Even now Christ bears the sins of the whole world, for \u201cin Him\nall things consist;\u201d and when at the last He is obliged to cut off the\nirreclaimably wicked in the lake of fire, the anguish which they suffer\nwill be only that which the Christ whom they have rejected suffered on\nthe cross.\n\n[Sidenote: Where the Cross Is.]\n\nChrist bore our sins in His own body on the tree. 1 Peter 2:24. He was\n\u201cmade a curse for us,\u201d in that He hung on the tree. Gal. 3:13. On the\ncross He bore not only the weakness and sin of humanity, but also the\nweakness of the earth. Thorns are the sign of the curse, the weakened,\nimperfect condition of the earth (Gen. 3:17, 18; 4:11, 12); and on the\ncross Christ bore the crown of thorns. Therefore, all the curse, every\ntrace of it, is borne by Christ,\u2014by Christ crucified. Wherever,\ntherefore, we see any curse, or wherever there is any curse, whether we\nsee it or not, there is the cross of Christ. This can be seen again from\nthe following: The curse is death, and death kills; the curse is in\neverything, yet everywhere we see life. Here is the miracle of the\ncross. Christ suffered the curse of death, and yet lived. He is the only\none that could do it. Therefore, the fact that we see life everywhere,\nalso in ourselves, in spite of the curse which is everywhere, is\npositive proof that the cross of the Crucified One is there bearing it.\nSo it is that not only every blade of grass, every leaf of the forest,\nand every piece of bread that we eat has the stamp of the cross of\nChrist on it, but, above all, we have the same. Wherever there is a\nfallen, sin-scarred, miserable human being, there is also the Christ of\nGod crucified for him and in him. Christ on the cross bears all things,\nand the sins of that man are on Him. Because of unbelief and ignorance\nthe man feels all the weight of the heavy burden, but the load is on\nChrist, nevertheless. It is easy for Christ, but heavy for the man; if\nthe man will believe, he may be relieved of the load. In short, Christ\nbears the sins of all the world on the cross. Therefore, wherever sin is\nfound, there we may be sure is the cross of Christ.\n\n[Sidenote: Where Sin Is.]\n\nSin is a personal matter. A man is guilty only of his own sins, and not\nof those which another has committed. Now I can not sin where I am not,\nbut only where I am. Sin is in the heart of man; \u201cfor from within, out\nof the heart of men, proceed evil thoughts, adulteries, fornications,\nmurders, thefts, covetousness, wickedness, deceit, lasciviousness, an\nevil eye, blasphemy, pride, foolishness; all these evil things come from\nwithin.\u201d Mark 7:21-23. \u201cThe heart is deceitful above all things, and\ndesperately wicked.\u201d Jer. 17:9. Sin is in every fiber of our being by\nnature. We are born in sin, and our life is sin, so that sin can not be\ntaken from us without taking our life. What I need is freedom from my\nown personal sin,\u2014that sin which not only has been committed by me\npersonally, but which dwells in the heart,\u2014the sin which constitutes the\nwhole of my life.\n\n[Sidenote: Bound by Sin.]\n\n\u201cHis own iniquities shall take the wicked himself, and he shall be\nholden with the cords of his sins.\u201d Prov. 5:22. \u201cFor though thou wash\nthee with niter, and take thee much soap, yet thine iniquity is marked\nbefore Me, saith the Lord.\u201d Jer. 2:22. My sin is committed by myself, in\nmyself, and I can not separate it from me. Cast it on the Lord? Ah, yes,\nthat is right, but how? Can I gather it up in my hands, and cast it from\nme, so that it will light upon Him?\u2014I can not. If I could separate it\nbut a hair\u2019s breadth from me, then I should be safe, no matter what\nbecame of it, since it would not be found in me. In that case I could\ndispense with Christ; for if sin were not found on me, it would make no\nmatter to me where it was found. If I could gather up my sins so as to\nlay them upon Christ crucified apart from me, then I would not need to\nput them on Him. They would then be away from me, and that would clear\nme. But no works of any kind that I can do can save me; therefore, all\nmy efforts to separate myself from my sins are unavailing.\n\n[Sidenote: Christ Bears the Sin in Us.]\n\nIt is evident from what has been said that whoever bears my sins must\ncome where I am, yea, must come into me. And this is just what Christ\ndoes. Christ is the Word, and to all sinners, who would excuse\nthemselves by saying that they can not know what God requires of them,\nHe says, \u201cThe Word is very nigh unto thee, in thy mouth, and in thy\nheart, that thou mayest do it.\u201d Deut. 30:11-14. Therefore, He says, \u201cIf\nthou shalt confess with thy mouth the Lord Jesus, and shalt believe in\nthine heart that God hath raised Him from the dead, thou shalt be\nsaved.\u201d Rom. 10:9. What shall we confess about the Lord Jesus?\u2014Why,\nconfess the truth, that He is nigh thee, even in thy mouth and in thy\nheart, and believe that He is there risen from the dead. \u201cNow that He\nascended, what is it but that He also descended first into the lower\nparts of the earth?\u201d Eph. 4:9. The risen Saviour is the crucified\nSaviour. As Christ risen is in the heart of the sinner, therefore,\nChrist crucified is there. If it were not so, there would be no hope for\nany. A man may believe that Jesus was crucified eighteen hundred years\nago, and may die in his sins; but he who believes that Christ is\ncrucified and risen in him, has salvation.\n\nAll that any man in the world has to do in order to be saved, is to\nbelieve the truth, that is, to recognize and acknowledge facts, to see\nthings just as they actually are, and to confess them. Whoever believes\nthat Christ is crucified in him, which is the fact in the case of every\nman, and confesses that the crucified Christ is also risen, and that He\ndwells in him by and with the power of the resurrection, is saved from\nsin, and will be saved as long as he holds fast his confession. This is\nthe only true confession of faith.\n\nWhat a glorious thought that, wherever sin is, there is Christ, the\nSaviour from sin! He bears sin, all sin, the sin of the world. Sin is in\nall flesh, and so Christ is come in the flesh. Christ is crucified in\nevery man that lives on earth. This is the word of truth, the Gospel of\nsalvation, which is to be proclaimed to all, and which will save all who\naccept it.\n\n[Sidenote: Living by Faith.]\n\nIn the tenth chapter of Romans, as already noted, we learn that Christ\nis in every man, \u201ca very present help in trouble.\u201d He is in the sinner,\nin order that the sinner may have every incentive and facility for\nturning from sin to righteousness. He is \u201cthe way, the truth, and the\nlife.\u201d John 14:6. There is no other life than His. He is the life. But,\nalthough He is in every man, not every man has His righteousness\nmanifested in his life; for some \u201chold down the truth in\nunrighteousness.\u201d Rom. 1:18, R. V. Now Paul\u2019s inspired prayer was that\nwe might be strengthened with might by the Spirit of God in the inner\nman, \u201cthat Christ may dwell in your hearts by faith;\u201d \u201cthat ye might be\nfilled with all the fulness of God.\u201d Eph. 3:16-19. The difference, then,\nbetween the sinner and the Christian is this: that, whereas Christ\ncrucified and risen is in every man, in the sinner He is there\nunrecognized and ignored, while in the Christian He dwells there by\nfaith.\n\nChrist is crucified in the sinner, for wherever there is sin and the\ncurse, there is Christ bearing it. All that is needed now is for the\nsinner to be crucified with Christ, to let Christ\u2019s death be his own\ndeath, in order that the life of Jesus may be manifested in his mortal\nflesh. Faith in the eternal power and Divinity of God, that are seen in\nall the things that He has made, will enable any one to grasp this\nmystery. The seed is not quickened \u201cexcept it die.\u201d 1 Cor. 15:36.\n\u201cExcept a corn of wheat fall into the ground and die, it abideth alone;\nbut if it die, it bringeth forth much fruit.\u201d John 12:24. So the one who\nis crucified with Christ, begins at once to live, but it is as another\nman. \u201cI live; yet not I, but Christ liveth in me.\u201d\n\n[Sidenote: The Life of the World.]\n\n\u201cBut Christ was actually crucified eighteen hundred years, and more,\nago, was He not?\u201d\u2014Certainly. \u201cThen how can it be that my personal sins\nwere upon Him? or how can it be that I am now crucified with Him?\u201d\u2014Well,\nit may be that we can not understand the fact, but that makes no\ndifference with the fact. But when we remember that Christ is the life,\neven \u201cthat eternal life, which was with the Father, and was manifested\nunto us\u201d (1 John 1:2), we may understand something of it. \u201cIn Him was\nlife; and the life was the light of men,\u201d\u2014\u201cthe true light, which\nlighteth every man that cometh into the world.\u201d John 1:4, 9.\n\nChrist is larger than the Man Jesus of Nazareth, whom the eyes of all\nmen could see. Flesh and blood,\u2014that which the eyes can see,\u2014can not\nreveal \u201cthe Christ, the Son of the living God.\u201d Matt. 16:16, 17. \u201cEye\nhath not seen, nor ear heard, neither have entered into the heart of\nman, the things which God hath prepared for them that love Him. But God\nhath revealed them unto us by His Spirit.\u201d 1 Cor. 2:9, 10. So no man, no\nmatter how well acquainted he was with the Carpenter of Nazareth, could\ncall Him Lord but by the Holy Ghost. 1 Cor. 12:3. By the Spirit, His own\npersonal presence, He can dwell in every man on earth, and fill the\nheavens as well, a thing which Jesus, in the flesh could not do.\nTherefore, it was expedient for Him to go away, and send the Comforter.\n\u201cHe is before all things, and in Him all things consist.\u201d Col. 1:16, 17,\nR. V. Jesus of Nazareth was the manifestation of Christ in the flesh;\nbut the flesh was not Christ, for \u201cthe flesh profiteth nothing.\u201d It is\nthe Word which was in the beginning, and whose power upholds all things,\nthat is the Christ of God. The sacrifice of Christ, so far as this world\nis concerned, dates from the foundation of the world. While Christ was\ngoing about doing good in Judea and Galilee, He was in the bosom of the\nFather making reconciliation for the sins of the world.\n\nThe scene on Calvary was the manifestation of what has taken place as\nlong as sin has existed, and will take place until every man is saved\nwho is willing to be saved: Christ bearing the sins of the world. He\nbears them now. One act of death and resurrection was sufficient for all\ntime, for it is eternal life that we are considering; therefore, it is\nnot necessary for the sacrifice to be repeated. That life pervades and\nupholds all things, so that whoever accepts it by faith has all the\nbenefit of the entire sacrifice of Christ. By Himself He \u201cmade\npurification of sins.\u201d Whoever rejects the life, or is unwilling to\nacknowledge that the life which he has is Christ\u2019s life, loses, of\ncourse, the benefit of the sacrifice.\n\n[Sidenote: The Faith of the Son of God.]\n\nChrist lived by the Father. John 6:57. His faith in the word that God\ngave Him was such that He repeatedly and positively maintained that when\nHe died He should rise again the third day. In this faith He died,\nsaying, \u201cFather, into Thy hands I commend My Spirit.\u201d Luke 23:46. That\nfaith which gave Him the victory over death (Heb. 5:7), because it gave\nHim the complete victory over sin, is the faith which He exercises in\nus, when He dwells in us by faith; for He is \u201cthe same yesterday, and\nto-day, and forever.\u201d It is not we that live, but Christ that lives in\nus, and uses His own faith to deliver us from the power of Satan. \u201cWhat\nhave we to do?\u201d\u2014Let Him live in us in His own way. \u201cLet this mind be in\nyou, which was also in Christ Jesus.\u201d How can we let Him?\u2014Simply by\nacknowledging Him; by confessing Him. We can not understand, so as to\nexplain the mystery of Christ in us the hope of glory, but everything in\nnature that serves to sustain our life teaches us the fact. The sunlight\nthat shines upon us, the air that we breathe, the food that we eat, and\nthe water that we drink, are all means of conveying life to us. The life\nthat they convey to us is none other than the life of Christ, for He is\nthe life, and thus we have constantly before us and in us evidence of\nthe fact that Christ can live in us. If we allow the Word to have free\ncourse in us, it will be glorified in us, and will glorify us.\n\n[Sidenote: The Gift for Me.]\n\n\u201cWho loved me, and gave Himself for me.\u201d How personal this is. I am the\none whom He loved. Each soul in the world can say, \u201cHe loved me, and\ngave Himself for me.\u201d Leave Paul out of the question in reading this.\nPaul is dead, but the words that he wrote are yet alive. It was true of\nPaul, but no more so than of every other man. They are the words which\nthe Spirit puts in our mouths, if we will but receive them. The whole\ngift of Christ is for each individual me. Christ is not divided, but\nevery soul gets the whole of Him, just the same as if there were not\nanother person in the world. Each one gets all the light that shines.\nThe fact that there are millions of people for the sun to shine upon,\ndoes not make its light any the less for me; I get the full benefit of\nit, and could not get more if I were the only person in the world. It\nshines for me. So Christ gave Himself for me, the same as if I were the\nonly sinner in the world; and the same is true of every other sinner.\nWhen you sow a grain of wheat, you get many more grains of the same\nkind, each one having the same life, and just as much of it, as the\noriginal seed had. So it is with Christ, the true Seed. In dying for us,\nthat we may also become the true seed, He gives to every one of us the\nwhole of His life. \u201cThanks be unto God for His unspeakable gift.\u201d\n\n[Sidenote: Christ Not Dead in Vain.]\n\n\u201cI do not frustrate the grace of God; for if righteousness come by the\nlaw, then Christ is dead in vain.\u201d This is the summing up of the case.\nIt is the substance of what has preceded. If righteousness came by the\nlaw, then there would have been no use for the death of Christ. The law\nitself can do nothing except point out men\u2019s duty; therefore, to speak\nof righteousness coming by the law, means by our works, by our\nindividual effort. So the text is equivalent to the statement that if we\ncould save ourselves, Christ died for nothing; for salvation is the one\nthing to be gained. Well, we can not save ourselves; and Christ is not\ndead in vain; therefore there is salvation in Him. He is able to save\nall that come unto God by Him. Some must be saved, else He has died in\nvain; but He has not died in vain; therefore, the promise is sure: \u201cHe\nshall see His seed, He shall prolong His days, and the pleasure of the\nLord shall prosper in His hand, He shall see of the travail of His soul,\nand shall be satisfied.\u201d Isa. 53:10, 11. \u201cWhosoever will,\u201d may be of the\nnumber. Since He died not in vain, see to it \u201cthat ye receive not the\ngrace of God in vain.\u201d\n\n\n\n\n                              CHAPTER III.\n          Redeemed from the Curse, to the Blessing of Abraham.\n\n\nThe two chapters of Galatians that we have already studied give us\nsufficient idea of the entire book, so that we can practically take\nleave of the Galatian brethren, and consider it as addressed solely to\nus. The circumstances that called forth the writing of the epistle were\nthat the Galatians, having accepted the Gospel, were led astray by false\nteachers, who presented to them \u201canother gospel,\u201d that is, a counterfeit\ngospel, since there is but one for all time and for all men. The way it\nwas presented to them was, \u201cExcept ye be circumcised after the manner of\nMoses, ye can not be saved.\u201d Outward circumcision was given as a sign of\nrighteousness which the individual already possessed by faith. Rom.\n4:11. It was a sign that the law was written in the heart by the Spirit,\nand it was, therefore, only a mockery and a sham when the law was\ntransgressed. Rom. 2:25-29. But for one to be circumcised in order to be\nsaved, was to put his trust in works of his own and not in Christ. Now,\nalthough there is in these days no question as to whether or not a man\nshould submit to the specific rite of circumcision in order to be saved,\nthe question of salvation itself, whether by human works or by Christ\nalone, is as live a one as ever.\n\nInstead of attacking their error, and combating it with hard argument,\nthe apostle begins with experience, the relation of which illustrates\nthe case in hand. In this narrative he has occasion to show that\nsalvation is wholly by faith, for all men alike, and not in any degree\nby works. As Christ tasted death for every man, so every man who is\nsaved must have Christ\u2019s personal experience of death and resurrection\nand life. Christ in the flesh does what the law could not do. Gal. 2:21;\nRom. 8:3, 4. But that very fact witnesses to the righteousness of the\nlaw. If the law were at fault, Christ would not fulfil its demands. He\nshows its righteousness by fulfilling, or doing, what it demands, not\nsimply for us, but in us. The grace of God in Christ attests the majesty\nand holiness of the law. We do not frustrate the grace of God; if\nrighteousness could come by the law, then would Christ be dead in vain.\nBut to claim that the law could be abolished, or could relax its claims,\nand thus be of no account, is also to say that Christ is dead in vain.\nLet it be repeated, righteousness can not possibly come by the law, but\nonly by the faith of Christ; but the fact that the righteousness of the\nlaw could be attained in no other way by us than by the crucifixion and\nresurrection and life of Christ in us, shows the infinite greatness and\nholiness of the law.\n\n\u201cO foolish Galatians, who did bewitch you, before whose eyes Jesus\nChrist was openly set forth crucified? This only would I learn from you,\nReceived ye the Spirit by the works of the law, or by the hearing of\nfaith? Are ye so foolish? having begun in the Spirit, are ye now\nperfected in the flesh? Did ye suffer so many things in vain? if it be\nindeed in vain. He therefore that supplieth to you the Spirit, and\nworketh miracles among you, doeth he it by the works of the law, or by\nthe hearing of faith? Even as Abraham believed God, and it was reckoned\nunto him for righteousness. Know therefore that they which be of faith,\nthe same are sons of Abraham. And the Scripture, foreseeing that God\nwould justify the Gentiles by faith, preached the Gospel beforehand unto\nAbraham, saying, In thee shall all the nations be blessed. So then they\nwhich be of faith are blessed with the faithful Abraham. For as many as\nare of the works of the law are under a curse; for it is written, Cursed\nis every one which continueth not in all things that are written in the\nbook of the law, to do them. Now that no man is justified by the law in\nthe sight of God, is evident; for, The righteous shall live by faith;\nand the law is not of faith; but, He that doeth them shall live in them.\nChrist redeemed us from the curse of the law, having become a curse for\nus; for it is written, Cursed is every one that hangeth on a tree; that\nupon the Gentiles might come the blessing of Abraham in Christ Jesus;\nthat we might receive the promise of the Spirit through faith.\n\n\u201cBrethren, I speak after the manner of men, Though it be but a man\u2019s\ncovenant, yet when it hath been confirmed, no one maketh it void, or\naddeth thereto. Now to Abraham were the promises spoken, and to his\nseed. He saith not, And to seeds, as of many; but as of one, And to thy\nseed, which is Christ. Now this I say: A covenant confirmed beforehand\nby God, the law, which came four hundred and thirty years after, doth\nnot disannul, so as to make the promise of none effect. For if the\ninheritance is of the law, it is no more of promise; but God hath\ngranted it to Abraham by promise. What then is the law? It was added\nbecause of transgressions, till the seed should come to whom the promise\nhath been made; and it was ordained through angels by the hand of a\nmediator. Now a mediator is not a mediator of one; but God is one. Is\nthe law then against the promises of God? God forbid; for if there had\nbeen a law given which could make alive, verily righteousness would have\nbeen of the law. Howbeit the Scripture hath shut up all things under\nsin, that the promise by faith in Jesus Christ might be given to them\nthat believe.\n\n\u201cBut before faith came, we were kept in ward under the law, shut up unto\nthe faith which should afterwards be revealed. So that the law hath been\nour tutor to bring us unto Christ, that we might be justified by faith.\nBut now that faith is come, we are no longer under a tutor. For ye are\nall sons of God, through faith, in Christ Jesus. For as many of you as\nwere baptized into Christ did put on Christ. There can be neither Jew\nnor Greek, there can be neither bond nor free, there can be no male and\nfemale; for ye all are one man in Christ Jesus. And if ye are Christ\u2019s,\nthen are ye Abraham\u2019s seed, heirs according to promise.\u201d Galatians 3, R.\nV.\n\n[Sidenote: The Sin of Witchcraft.]\n\nThe apostle asks those who are departing from God and His truth, \u201cWho\nhath bewitched you?\u201d \u201cBehold, to obey is better than sacrifice, and to\nhearken than the fat of rams. For rebellion is as the sin of witchcraft,\nand stubbornness is as iniquity and idolatry.\u201d 1 Sam. 15:22, 23. If you\nlook up this text in the Bible, you will see that in both instances the\nwords \u201cis as\u201d are added. The literal Hebrew is, \u201cRebellion is the sin of\nwitchcraft, and stubbornness is iniquity and idolatry.\u201d And how\nso?\u2014Plainly enough, for stubbornness and rebellion are rejection of God;\nand he who rejects God, puts himself under the control of evil spirits.\nAll idolatry is devil-worship. \u201cThe things which the Gentiles sacrifice,\nthey sacrifice to devils.\u201d 1 Cor. 10:20. There is no middle ground.\nChrist says, \u201cHe that is not with Me is against Me.\u201d Matt. 12:30. That\nis, disobedience, rejection of the Lord, is the spirit of antichrist.\nThe Galatian brethren were, as we have already seen, departing from God,\nand consequently they were inevitably, although perhaps unconsciously,\nrelapsing into idolatry.\n\n[Sidenote: The Safeguard against Spiritualism.]\n\nSpiritualism is only another name for ancient witchcraft and\nsoothsaying. It is a fraud, but not the kind of fraud that most people\nthink it is. There is reality in it. It is a fraud in that while it\nprofesses to receive communications from the spirits of the dead, it has\ncommunication only with the spirits of devils, since \u201cthe dead know not\nanything.\u201d To be a Spiritualist medium is to give one\u2019s self to the\ncontrol of demons. Now there is only one protection against this, and\nthat is to hold fast to the Word of God. He who lightly regards God\u2019s\nWord, severs himself from association with God, and puts himself within\nSatan\u2019s influence. Even though a man denounce Spiritualism in the\nstrongest terms, if he does not hold to God\u2019s Word, he will sooner or\nlater be carried away by the strong delusion. Only by keeping the Word\nof Christ\u2019s patience can men be kept from the temptation that is coming\non all the world. Rev. 3:10. \u201cThe spirit that now worketh in the\nchildren of disobedience\u201d (Eph. 2:2), is the spirit of Satan, the spirit\nof antichrist; and the Gospel of Christ, which reveals the righteousness\nof God (Rom. 1:16, 17), is the only possible salvation from it.\n\n[Sidenote: Christ Crucified before Us.]\n\n\u201cWho did bewitch you, before whose eyes Jesus Christ was openly set\nforth crucified?\u201d Jesus was set forth before the Galatians, when Paul\npreached to them, as openly crucified before their eyes. So vivid was\nthe presentation, that they could actually see Christ crucified. It was\nnot skilful word-painting on the part of Paul, nor imagination on the\npart of the Galatians, for then it would have been only deception. No;\nit was an actual fact; Christ was there, crucified, before their eyes,\nand Paul by the Spirit enabled them to see Him. We know that it was not\nPaul\u2019s skill in making beautiful word pictures that enabled them to\nfancy that they saw the crucifixion, for elsewhere Paul says that he\ndetermined to know nothing but Jesus Christ and Him crucified, and that\nhe purposely and carefully refrained from using the wisdom of words, for\nfear that he should make the cross of Christ without effect. 1 Cor.\n1:17, 18; 2:1-4. The experience of the Galatians in this matter was not\npeculiar to them. The cross of Christ is a present thing. The\nexpression, \u201cCome to the cross,\u201d is not an empty form of words, but an\ninvitation that can be literally complied with. Christ is crucified\nbefore us, and each blade of grass, each leaf in the forest, reveals the\nfact. Yea, we have the testimony in our own bodies, in that, although\nsinful and corruptible, we yet live. Not until one has seen Christ\ncrucified before his eyes, and can see the cross of Christ at every\nturn, does one know the reality of the Gospel. Let those scoff who will;\nthe fact that a blind man can not see the sun, and denies that it\nshines, will not deter one who sees it from talking of its glory. Many\nthere are who can testify that it is something more than a figure of\nspeech, when the apostle says that Christ was crucified before the eyes\nof the Galatians. They have had the experience. God grant that this\nstudy of Galatians, before it is finished, may be the means of opening\nthe eyes of many more, so that they may see Christ crucified before\ntheir eyes, and know Him crucified in them and for them.\n\n[Sidenote: A Good Beginning.]\n\nThe question, \u201cReceived ye the Spirit by the works of the law, or by the\nhearing of faith?\u201d admits of but one answer. It was by the hearing of\nfaith. The Spirit is given to those who believe. John 7:39; Eph. 1:13.\nThe question also shows that the Galatians had received the Holy Spirit.\nThere is no other way of beginning the Christian life. \u201cNo man can say\nthat Jesus is the Lord, but by the Holy Ghost.\u201d 1 Cor. 12:3. In the\nbeginning the Spirit of God moved upon the face of the waters, begetting\nlife and activity in the creation; for without the Spirit there is no\nmotion\u2014no life. \u201cNot by might, nor by power, but by My Spirit, saith the\nLord of hosts.\u201d Zech. 4:6. The Spirit of God alone can carry out the\nperfect will of God, and no works that a man can do can bring Him into\nthe soul, any more than a dead man can manufacture the breath by which\nhe can be made to live and move. Those to whom Paul addressed this\nEpistle had seen Christ crucified before their eyes, and had accepted\nHim through the Spirit. Have you also seen and accepted Him?\n\n[Sidenote: Hold Fast the Beginning.]\n\n\u201cAre ye so foolish? having begun in the Spirit, are ye now perfected in\nthe flesh?\u201d Foolish is but a feeble term for it. The man who has not\npower to begin a work, has strength to finish it! He who has not\nstrength to put one foot before the other, or even to stand alone, has\nstrength enough in himself to win a race! Impossible. Who has power to\nbeget himself? No one; we come into this world without having begotten\nourselves; we are born without strength; and, therefore, all the\nstrength that ever manifests itself in us, comes from another than\nourselves. It is all given to us. The new-born babe is the\nrepresentative of man. \u201cA man is born into the world.\u201d All the strength\nthat any man has of himself is found in the infant as it utters its\nfirst cry with its first breath. And even that feeble strength is not of\nitself. Even so in things spiritual. \u201cOf His own will begat He us with\nthe Word of truth.\u201d James 1:18. We can no more live righteous lives by\nour own strength than we could beget ourselves. The work that is begun\nby the Spirit, must be carried to completion by the Spirit. \u201cWe are made\npartakers of Christ, if we hold the beginning of our confidence\nsteadfast unto the end.\u201d Heb. 3:14. \u201cHe which hath begun a good work in\nyou will perform it until the day of Jesus Christ.\u201d Phil. 1:6. And He\nalone can do it.\n\n[Sidenote: Experience in the Gospel.]\n\n\u201cHave ye suffered so many things in vain? if it be yet in vain. He\ntherefore that ministereth to you the Spirit, and worketh miracles among\nyou, doeth he it by the works of the law, or by the hearing of faith?\u201d\nThese questions show that the experience of the Galatian brethren had\nbeen as deep and as real as would be expected from those before whose\neyes Christ was openly crucified. The Spirit had been given to them,\nmiracles had been wrought among them, and even by them, for the gifts of\nthe Spirit accompany the gift of the Spirit; and as the result of this\nliving Gospel among them, they had suffered persecution; for \u201call that\nwill live godly in Christ Jesus shall suffer persecution.\u201d 2 Tim. 3:12.\nThis makes the case the more serious. Having shared the sufferings of\nChrist, they were now departing from Him; and this departure from\nChrist, through whom alone righteousness can come, was marked by\ndisobedience to the law of truth. They were insensibly but inevitably\ntransgressing the law to which they were looking for salvation.\n\n[Sidenote: Abraham Believed God.]\n\nThe questions asked in verses 3, 4, and 5 suggest their own answer. The\nSpirit was ministered, and miracles were wrought, not by works of law,\nbut by \u201cthe hearing of faith,\u201d that is, by the obedience of faith, for\nfaith comes by hearing the Word of God. Rom. 10:17. Thus Paul\u2019s labor,\nand the first experience of the Galatians, were exactly in line with the\nexperience of Abraham, whose faith was accounted for righteousness. Let\nit be remembered that the \u201cfalse brethren\u201d who preached \u201canother\ngospel,\u201d even the false gospel of righteousness by works, were Jews, and\nclaimed Abraham for their father. It would be their boast that they were\nchildren of Abraham, and they would appeal to their circumcision as\nproof of the fact. But the very thing upon which they relied as proving\nthem to be children of Abraham, was proof that they were not; for\n\u201cAbraham believed God, and it was accounted to him for righteousness.\u201d\nAbraham had the righteousness of faith before he was circumcised. Rom.\n4:11. \u201cKnow ye therefore that they which are of faith, the same are the\nchildren of Abraham.\u201d Abraham was not justified by works (Rom. 4:2, 3),\nbut his faith \u201cwrought righteousness.\u201d\n\nThe same trouble still exists. People take the sign for the substance,\nthe end for the means. They see that righteousness reveals itself in\ngood works; therefore, they assume that the good works bring the\nrighteousness. Righteousness gained by trusting, good works wrought\nwithout working, seem to them impractical and fanciful. They call\nthemselves \u201cpractical\u201d men, and believe that the only way to have a\nthing done is to do it. But the truth is that all such men are highly\nimpractical. A man absolutely \u201cwithout strength\u201d can not do anything,\nnot even so much as to raise himself up to take the medicine that is\noffered him; and any counsel for him to try to do it would be\nimpractical. Only in the Lord is there righteousness and strength. Isa.\n45:24. \u201cCommit thy way unto the Lord; trust also in Him; and He shall\nbring it to pass. And He shall bring forth thy righteousness as the\nlight.\u201d Ps. 37:5, 6. Abraham is the father of all who believe for\nrighteousness, and of those only. The only practical thing is to trust,\neven as he did.\n\n[Sidenote: The Gospel to the Gentiles.]\n\n\u201cThe Scripture, foreseeing that God would justify the Gentiles by faith,\npreached the Gospel beforehand unto Abraham.\u201d This verse will bear much\nreading. An understanding of it will guard one against many errors. And\nit is not difficult to understand; simply hold to what it says, and you\nhave it.\n\n(_a_) For one thing, the verse shows us that the Gospel was preached at\nleast as early as the days of Abraham.\n\n(_b_) It was God Himself who preached it; therefore, it was the true and\nonly Gospel.\n\n(_c_) It was the same Gospel that Paul preached; so that we have no\nother Gospel than that which Abraham had.\n\n(_d_) The Gospel differs in no particular now from what it was in\nAbraham\u2019s day; for his day was the day of Christ. John 8:56.\n\nGod requires just the same things now that He required then, and nothing\nmore.\n\nMoreover, the Gospel was then preached to the Gentiles, for Abraham was\na Gentile, or, in other words, a heathen. He was brought up as a\nheathen, for \u201cTerah, the father of Abraham,\u201d \u201cserved other gods\u201d (Joshua\n24:2), and was a heathen till the Gospel was preached to him. So the\npreaching of the Gospel to the Gentiles was no new thing in the days of\nPeter and Paul. The Jewish nation was taken out from among the heathen,\nand it is only by the preaching of the Gospel to the heathen that Israel\nis built up and saved. See Acts 15:14-18; Rom. 11:25, 26. The very\nexistence of the people Israel always was and still is a standing proof\nthat God\u2019s purpose is to save a people from among the Gentiles. It is in\nfulfilment of this purpose that Israel exists.\n\nThus we see that the apostle takes the Galatians, and us, back to the\nfountain-head,\u2014to the place where God Himself preaches the Gospel to us\nGentiles. No Gentile can hope to be saved in any other way or by any\nother gospel than that by which Abraham was saved.\n\n[Sidenote: Blessed with Abraham.]\n\n\u201cSo then they which be of faith are blessed with faithful Abraham.\u201d Mark\nthe close connection between this and the preceding verse. The Gospel\nwas preached to Abraham in the words, \u201cIn thee shall all nations be\nblessed.\u201d (It should be remembered, in passing, that the words\n\u201cheathen,\u201d or \u201cGentiles,\u201d as in the Revised Version, and \u201cnations,\u201d in\nverse 8, come from the very same Greek word.) This blessing is the\nblessing of righteousness through Christ, as we learn from Acts 3:25,\n26: \u201cYe are the children of the prophets, and of the covenant which God\nmade with our fathers, saying unto Abraham, And in thy seed shall all\nthe kindreds of the earth be blessed. Unto you first God, having raised\nup His Son Jesus, sent Him to bless you, in turning away every one of\nyou from his iniquities.\u201d Because God preached the Gospel to Abraham,\nsaying, \u201cIn thee shall all the nations of the earth be blessed,\u201d those\nwho believe are blessed with the faithful Abraham. There is no blessing\nfor any man except the blessing which Abraham received, and the Gospel\npreached to him is the only Gospel there is for any people under heaven;\nfor besides the name of Jesus, in whom Abraham believed, \u201cthere is none\nother name under heaven given among men whereby we must be saved.\u201d In\nHim \u201cwe have redemption through His blood, even the forgiveness of\nsins.\u201d Col. 1:14. The forgiveness of sins carries with it all blessings.\n\n[Sidenote: A Contrast: Under the Curse.]\n\nNote the sharp contrast in verses 9 and 10. \u201cThey which be of faith are\nblessed,\u201d but \u201cas many as are of the works of the law are under the\ncurse.\u201d Faith brings the blessing; works bring the curse, or, rather,\nleave one under the curse. The curse is on all, for \u201che that believeth\nnot is condemned already, because he hath not believed in the name of\nthe only-begotten Son of God.\u201d John 3:18. Faith removes the curse.\n\nWho are under the curse?\u2014\u201cAs many as are of the works of the law.\u201d Note\nthat it does not say that those who do the law are under the curse, for\nthat would be a contradiction of Rev. 22:14: \u201cBlessed are they that do\nHis commandments, that they may have right to the tree of life, and may\nenter in through the gates into the city.\u201d \u201cBlessed are the undefiled in\nthe way, who walk in the law of the Lord.\u201d Ps. 119:1.\n\nSo, then, they that are of faith are keepers of the law; for they that\nare of faith are blessed, and those who do the commandments are blessed.\nBy faith they do the commandments. The Gospel is contrary to human\nnature, and so it is that we become doers of the law, not by doing, but\nby believing. If we worked for righteousness, we should be exercising\nonly our own sinful human nature, and so would get no nearer to\nrighteousness, but farther from it; but by believing the \u201cexceeding\ngreat and precious promises,\u201d we become partakers of the Divine nature\n(2 Peter 1:4), and then all our works are wrought in God. \u201cThe Gentiles,\nwhich followed not after righteousness, have attained to righteousness,\neven the righteousness which is of faith. But Israel, which followed\nafter the law of righteousness, hath not attained to the law of\nrighteousness. Wherefore?\u2014Because they sought it not by faith, but as it\nwere by the works of the law. For they stumbled at that stumbling-stone;\nas it is written, Behold, I lay in Sion a Stumbling-stone and Rock of\noffense; and whosoever believeth on Him shall not be ashamed.\u201d Rom.\n9:30-33.\n\n[Sidenote: What the Curse Is.]\n\nNo one can read Gal. 3:10 carefully and thoughtfully without seeing that\nthe curse is transgression of the law. Disobedience to God\u2019s law is\nitself the curse; for \u201cby one man sin entered into the world, and death\nby sin.\u201d Rom. 5:12. Sin has death wrapped up in it. Without sin death\nwould be impossible, for \u201cthe sting of death is sin.\u201d 1 Cor. 15:56. \u201cAs\nmany as are of the works of the law are under the curse.\u201d Why? Is it\nbecause the law is a curse?\u2014Not by any means. \u201cThe law is holy, and the\ncommandment holy, and just, and good.\u201d Rom. 7:12. Why, then, are as many\nas are of the works of the law under the curse?\u2014Because it is written,\n\u201cCursed is every one that continueth not in all things which are written\nin the book of the law to do them.\u201d Mark it well: They are not cursed\nbecause they do the law, but because they do not do it. So, then, we see\nthat being of the works of the law does not mean that one is doing the\nlaw. No; \u201cthe carnal mind is enmity against God; for it is not subject\nto the law of God, neither indeed can be.\u201d Rom. 8:7. All are under the\ncurse, and he who thinks to get out by his own works, remains there. The\ncurse consists in not continuing in all things that are written in the\nlaw; therefore, the blessing means perfect conformity to the law. This\nis as plain as language can make it.\n\n[Sidenote: Blessing and Cursing.]\n\n\u201cBehold, I set before you this day a blessing and a curse; a blessing,\nif ye obey the commandments of the Lord your God, which I command you\nthis day; and a curse, if ye will not obey the commandments of the Lord\nyour God.\u201d Deut. 11:26-28. This is the living word of God, addressed to\neach one of us personally. \u201cThe law worketh wrath\u201d (Rom. 4:15), but the\nwrath of God comes only on the children of disobedience (Eph. 5:6). If\nwe truly believe, we are not condemned, but only because faith brings us\ninto harmony with the law\u2014the life of God. \u201cWhoso looketh into the\nperfect law of liberty, and continueth therein, he being not a forgetful\nhearer, but a doer of the work, this man shall be blessed in his deed.\u201d\nJames 1:25.\n\n[Sidenote: Good Works.]\n\nThe Bible does not disparage good works. On the contrary, it exalts\nthem. \u201cThis is a faithful saying, and these things I will that thou\naffirm constantly, that they which have believed in God might be careful\nto maintain good works. These things are good and profitable.\u201d Titus\n3:8. The charge against the unbelieving is that they are \u201cunto every\ngood work reprobate.\u201d Titus 1:16. Timothy was exhorted to \u201ccharge them\nthat are rich in this world,\u201d \u201cthat they do good, that they be rich in\ngood works.\u201d 1 Tim. 6:17, 18. And the apostle Paul prayed for us all,\nthat we might \u201cwalk worthy of the Lord unto all pleasing, being fruitful\nin every good work.\u201d Col. 1:10. Still further, we are assured that God\nhas created us in Christ Jesus \u201cunto good works,\u201d \u201cthat we should walk\nin them.\u201d Eph. 2:10.\n\nHe has Himself prepared these works for us, wrought them out, and laid\nthem up for all who trust in Him. Ps. 31:19. \u201cThis is the work of God,\nthat ye believe on Him whom He hath sent.\u201d John 6:29. Good works are\ncommended, but we can not do them. They can be performed only by the One\nwho is good, and that is God. If there be ever any good in us, it is God\nwho worketh in us. There is no disparagement of anything that He does.\n\u201cNow the God of peace, that brought again from the dead our Lord Jesus,\nthat great Shepherd of the sheep, through the blood of the everlasting\ncovenant, make you perfect in every good work to do His will, working in\nyou that which is well pleasing in His sight, through Jesus Christ; to\nwhom be glory forever and ever. Amen.\u201d Heb. 13:20, 21.\n\n[Sidenote: Who Are the Just?]\n\nWhen we read the frequent statement, \u201cThe just shall live by faith,\u201d it\nis necessary to have a clear idea of what the word \u201cjust\u201d means. If we\nread the same text in the Revised Version, we shall learn. It has it,\n\u201cThe righteous shall live by faith.\u201d To be justified by faith is to be\nmade righteous by faith. \u201cAll unrighteousness is sin\u201d (1 John 5:17), and\n\u201csin is the transgression of the law\u201d (1 John 3:4). Therefore, all\nunrighteousness is transgression of the law, and of course all\nrighteousness is obedience to the law. So we see that the just, or\nrighteous, man is the man who obeys the law, and to be justified is to\nbe made a keeper of the law.\n\n[Sidenote: How to Become Just.]\n\nRighteousness is the end to be obtained, and the law of God is the\nstandard. \u201cThe law worketh wrath,\u201d because \u201call have sinned,\u201d and \u201cthe\nwrath of God cometh on the children of disobedience.\u201d How shall we\nbecome doers of the law, and thus escape wrath, or the curse? The answer\nis, \u201cThe righteous shall live by faith.\u201d By faith, not by works, we\nbecome doers of the law. \u201cWith the heart man believeth unto\nrighteousness.\u201d Rom. 10:10. That no man is justified by the law in the\nsight of God, it is evident. From what does it appear?\u2014From this,\u2014that\n\u201cthe just shall live by faith.\u201d If righteousness came by works, then it\nwould not be by faith; \u201cif by grace, then is it no more of works;\notherwise grace is no more grace.\u201d Rom. 11:6. \u201cTo him that worketh is\nthe reward not reckoned of grace, but of debt. But to him that worketh\nnot, but believeth on Him that justifieth the ungodly, his faith is\ncounted for righteousness.\u201d Rom. 4:4, 5. There is no exception, no\nhalf-way working. It is not said that some of the just shall live by\nfaith, or that they shall live by faith and works, but, simply, \u201cthe\njust shall live by faith,\u201d and that proves that it is not by their own\nworks. All of the just are made and kept just by faith alone. This is\nbecause the law is so holy. It is greater than can be done by man; only\nDivine power can accomplish it; so by faith we receive the Lord Jesus,\nand He lives the perfect law in us.\n\n[Sidenote: The Law Not of Faith.]\n\n\u201cThe law is not of faith.\u201d Of course it is the written law, no matter\nwhether in a book or on tables of stone, that is here referred to. That\nlaw simply says, \u201cDo this,\u201d or, \u201cDo not do that.\u201d \u201cThe man that doeth\nthem shall live in them.\u201d That is the sole condition on which the\nwritten law offers life. Works, and works only, commend themselves to\nit. How those works are obtained is of no consequence to it, provided\nthey are present. But none have done the requirements of the law, and so\nthere can be no doers of the law, that is, none who in their own lives\ncan present a record of perfect obedience.\n\n[Sidenote: Life Is Action.]\n\n\u201cThe man that doeth them shall live in them.\u201d But one must be alive in\norder to do. A dead man can do nothing, and he who is \u201cdead in\ntrespasses and sins\u201d can do no righteousness. Christ is the only one in\nwhom there is life, for He is the life, and He alone has done and can do\nthe righteousness of the law. When, instead of being denied and\nrepressed, He is acknowledged and received, He lives in us all the\nfulness of His life, so that it is no more we but Christ living in us,\nand then His obedience in us makes us righteous. Our faith is counted\nfor righteousness, simply because our faith appropriates the living\nChrist. In trust we yield our bodies as temples of God; Christ, the\nLiving Stone, is enshrined in the heart, which becomes God\u2019s throne, and\nso the living law is our life; for out of the heart are the issues of\nlife.\n\n[Sidenote: The Real Question at Issue.]\n\nLet the reader pay particular attention to the fact that there is in\nthis epistle no controversy over the law, as to whether or not it should\nbe obeyed. No one had claimed that the law was abolished, or changed, or\nhad lost its force. The epistle contains no hint of any such thing. The\nquestion was not if the law should be kept, but how it was to be kept.\nJustification\u2014being made righteous\u2014was admitted to be a necessity; the\nquestion was, Is it by faith, or by works? The false brethren were\npersuading the Galatians that they must be made righteous by their own\nefforts; Paul was by the Spirit showing that all such attempts were\nuseless, and could result only in fastening more firmly the curse upon\nthe sinner. Righteousness through faith in Jesus Christ is set forth to\nall men in all time as the only real righteousness. The false teachers\nmade their boast in the law, but through breaking it caused the name of\nGod to be blasphemed. Paul made his boast in Christ, and by the\nrighteousness of the law, to which he thus submitted, caused the name of\nGod to be glorified in him.\n\n[Sidenote: The Sting of Sin.]\n\nThat death is the curse is evident from the last part of verse 13,\n\u201cCursed is every one that hangeth on a tree.\u201d Christ was made a curse\nfor us, in that He hung on a tree, that is, was crucified. But sin is\nthe cause of death. \u201cBy one man sin entered into the world, and death by\nsin; and so death passed upon all men, for that all have sinned.\u201d Rom.\n5:12. \u201cThe sting of death is sin.\u201d 1 Cor. 15:56. So we have the\nsubstance of verse 10 thus, that those who do not continue in the things\nwritten in the law are dead. That is, disobedience is death. And this is\nwhat the Scripture says: \u201cWhen lust hath conceived, it bringeth forth\nsin; and sin, when it is finished, bringeth forth death.\u201d Sin contains\ndeath, and men out of Christ are \u201cdead in trespasses and sins.\u201d It\nmatters not that they walk about seemingly full of life, the words of\nChrist are, \u201cExcept ye eat the flesh of the Son of man, and drink His\nblood, ye have no life in you.\u201d John 6:53. \u201cShe that liveth in pleasure\nis dead while she liveth.\u201d 1 Tim. 5:6. It is a living death\u2014a body of\ndeath\u2014that is endured. Rom. 7:24. Sin is the transgression of the law;\nthe wages of sin is death. The curse, therefore, is the death that is\ncarried about concealed even in the most attractive sin. \u201cCursed is\nevery one that continueth not in all things which are written in the\nbook of the law to do them.\u201d\n\n[Sidenote: Redemption from the Curse.]\n\n\u201cChrist hath redeemed us from the curse of the law.\u201d Let us stop right\nhere and contemplate this fact, leaving the way of redemption for later\nconsideration. We need to consider the statement very carefully, for\nsome who read it straightway rush off frantically exclaiming, \u201cWe don\u2019t\nneed to keep the law, because Christ has redeemed us from the curse of\nit,\u201d as though the text said that Christ redeemed us from the curse of\nobedience. Such read the Scriptures to no profit. The curse, as we have\nseen, is disobedience. \u201cCursed is every one that continueth not in all\nthings which are written in the book of the law to do them.\u201d Therefore,\nChrist has redeemed us from disobedience to the law. God sent forth His\nSon in the likeness of sinful flesh, and for sin, \u201cthat the\nrighteousness of the law might be fulfilled in us.\u201d Rom. 8:4.\n\nSome one may lightly say, \u201cThen we are all right; whatever we do is\nright so far as the law is concerned, since we are redeemed.\u201d It is true\nthat all are redeemed, but not all have accepted redemption. Many say of\nChrist, \u201cWe will not have this Man to reign over us,\u201d and thrust the\nblessing of God from them. But redemption is for all; all have been\npurchased with the precious blood\u2014the life\u2014of Christ, and all may be, if\nthey will, free from sin and death. By that blood we are redeemed from\nour \u201cvain manner of life.\u201d 1 Peter 1:18, R. V.\n\nStop and think what this means; let the full force of the announcement\nimpress itself upon your consciousness. \u201cChrist hath redeemed us from\nthe curse of the law,\u201d\u2014from not continuing in all its righteous\nrequirements. We need not sin any more. He has snapped asunder the cords\nof sin that bound us, so that we have but to accept His salvation in\norder to be free from every besetting sin. It is not necessary for us\nany longer to spend our lives in earnest longings for a better life, and\nin vain regrets for desires unrealized. Christ raises no false hopes,\nbut He comes to the captives of sin, and cries to them, \u201cLiberty! Your\nprison doors are open. Go forth.\u201d What more can be said? Christ has\ngained the complete victory over \u201cthis present evil world,\u201d over \u201cthe\nlust of the flesh, and the lust of the eyes, and the pride of life,\u201d and\nour faith in Him makes His victory ours. We have but to accept it.\n\n[Sidenote: Christ Made a Curse for Us.]\n\nThat \u201cChrist died for the ungodly\u201d is evident to all who read the Bible.\nHe \u201cwas delivered for our offenses.\u201d Rom. 4:25. The Innocent suffered\nfor the guilty; the Just for the unjust. \u201cHe was wounded for our\ntransgressions, He was bruised for our iniquities; the chastisement of\nour peace was upon Him; and with His stripes we are healed. All we like\nsheep have gone astray; we have turned every one to his own way; and the\nLord hath laid on Him the iniquity of us all.\u201d Isa. 53:5, 6. But death\ncame by sin. Death is the curse that has passed upon all men, simply\nbecause \u201call have sinned.\u201d So, as Christ was \u201cmade a curse for us,\u201d it\nfollows that Christ was \u201cmade to be sin on our behalf.\u201d 2 Cor. 5:21, R.\nV. He bore \u201cour sins in His own body\u201d up to the tree. 1 Peter 2:24,\nmargin. Note that our sins were \u201cin His body.\u201d It was no superficial\nwork that He undertook. The sins were not merely figuratively laid on\nHim, but they were actually in Him. He was made a curse for us, made to\nbe sin for us, and consequently suffered death for us.\n\nTo some this truth seems repugnant; to the Greeks it is foolishness, and\nto the Jews a stumbling-block, but \u201cto us who are saved, it is the power\nof God.\u201d For bear in mind that it was our sins that He bore in His own\nbody\u2014not His own sins. The same scripture that tells us that He was made\nto be sin for us, assures us that He \u201cknew no sin.\u201d The same text that\ntells us that He carried our sins \u201cin His own body,\u201d is careful to let\nus know that He \u201cdid no sin.\u201d The fact that He could carry our sin about\nwith Him, and in Him, being actually made to be sin for us, and yet not\ndo any sin, is to His everlasting glory and our eternal salvation from\nsin. All the sins of all men were on Him, yet no person ever discovered\nthe trace of sin upon Him. No sin was ever manifested in His life,\nalthough He took all sin upon Himself. He received it and swallowed it\nup by the power of the endless life in which He swallows up death. He\ncan bear sin, and yet be untainted by it. It is by this marvelous life\nthat He redeems us. He gives us His life, so that we may be freed from\nevery taint of the sin that is in our flesh.\n\nChrist, \u201cin the days of His flesh, when He had offered up prayers and\nsupplications with strong crying and tears unto Him that was able to\nsave Him from death,\u201d \u201cwas heard in that He feared.\u201d Heb. 5:7. But He\ndied! Yes; but no one took His life from Him; He laid it down, that He\nmight take it again. John 10:17, 18. The pangs of death were loosed,\n\u201cbecause it was not possible that He should be holden of it.\u201d Acts 2:24.\nWhy was it not possible for death to hold Him, even though He\nvoluntarily put Himself in its power?\u2014Because He \u201cknew no sin;\u201d He took\nsin upon Himself, but was saved from its power. He was \u201cin all things\u201d\n\u201cmade like unto His brethren,\u201d \u201cin all points tempted like as we are\u201d\n(Heb: 2:17; 4:15), and since He could of Himself do nothing (John 5:30),\nHe prayed to the Father to keep Him from being overcome and thereby\nfalling under the power of death. And He was heard. In His case these\nwords were fulfilled: \u201cThe Lord God will help Me; therefore shall I not\nbe confounded; therefore have I set My face like a flint, and I know\nthat I shall not be ashamed. He is near that justifieth Me; who will\ncontend with Me?\u201d Isa. 50:7, 8.\n\nWhose sin was it that thus oppressed Him, and from which He was\ndelivered?\u2014Not His own, for He had none. It was your sin and mine. Our\nsins have already been overcome\u2014vanquished. We have to fight only with\nan already defeated foe. When you come to God \u201cin the name of Jesus,\u201d\nhaving surrendered yourself to His death and life, so that you do not\nbear His name in vain, because Christ liveth in you, you have only to\nremember that every sin was on Him, and is still on Him, and that He is\nthe conqueror, and straightway you will say, \u201cThanks be to God, which\ngiveth us the victory through our Lord Jesus Christ.\u201d \u201cNow thanks be\nunto God, which always causeth us to triumph in Christ, and maketh\nmanifest the savor of His knowledge by us in every place.\u201d 2 Cor. 2:14.\n\n[Sidenote: The Revelation of the Cross.]\n\nIn Gal. 3:13 we are brought back to the subject presented in Gal. 2:20\nand 3:1,\u2014the ever-present cross. The subject is inexhaustible, but the\nfollowing few facts may serve to open it up to our minds:\u2014\n\n1. The redemption from sin and death is accomplished through the cross.\nGal. 3:13.\n\n2. The Gospel is all contained in the cross; for the Gospel is \u201cthe\npower of God unto salvation to every one that believeth\u201d (Rom. 1:16),\nand \u201cunto us which are saved\u201d the cross of Christ \u201cis the power of God\u201d\n(1 Cor. 1:18).\n\n3. Christ is revealed to fallen men only as the Crucified and risen One.\nThere is none other name under heaven given among men, whereby salvation\nmay be obtained (Acts 4:12), and, therefore, it is all that God sets\nforth before men, since He does not wish to confuse them. \u201cChrist and\nHim crucified,\u201d is all that Paul wished to know; it is all that any man\nneeds to know. Thus the one thing that men need is salvation; if they\nget that, they get all things; but salvation is found only in the cross\nof Christ; therefore, God puts before the eyes of men nothing else: He\ngives them just what they need. Jesus Christ is by God set forth openly\ncrucified before the eyes of every man, so that there is no excuse for\nany to be lost, or to continue in sin.\n\n4. Christ is set forth before men only as the crucified Redeemer; and\nsince that from which men need to be saved is the curse, He is set forth\nas bearing the curse. Wherever there is any curse, there is Christ\nbearing it. We have already seen that Christ bore, and still bears, our\ncurse, in that He bears our sin. He also bears the curse of the earth\nitself, for He bore the crown of thorns, and the curse pronounced on the\nearth was, \u201cThorns also and thistles shall it bring forth.\u201d Gen. 3:18.\nSo the whole creation, which now groans under the curse, has been\nredeemed through the cross of Christ. Rom. 8:19-23.\n\n5. It is only on the cross that Christ bears the curse, for His being\nmade a curse for us was indicated by His hanging on the cross. The cross\nis the symbol of the curse, but also of deliverance from the curse,\nsince it is the cross of Christ, the Conqueror and Deliverer. The very\ncurse itself, therefore, presents the cross, and proclaims our\ndeliverance.\n\n6. Where is the curse? Ah, where is it not? The blindest can see it, if\nhe will but acknowledge the evidence of his own senses. Imperfection is\na curse, yea, that is the curse; and imperfection is on everything\nconnected with this earth. Man is imperfect, and even the finest plant\nthat grows from the earth is not as perfect as it might be. There is\nnothing that meets the eye that does not show the possibility of\nimprovement, even if our untrained eyes can not see the absolute\nnecessity of it. When God made the earth, everything was \u201cvery good,\u201d\nor, as the Hebrew idiom has it, \u201cgood exceedingly.\u201d God Himself could\nsee no chance, no possibility, for improvement. But now it is different.\nThe gardener spends his thought and labor trying to improve the fruits\nand flowers under his care. And since the best that the earth produces\nreveals the curse, what need be said of the gnarled, stunted growths,\nthe withered and blasted buds and leaves and fruits, and the noxious,\npoisonous weeds? Everywhere \u201chath the curse devoured the earth.\u201d Isa.\n24:6.\n\n7. What, then, is the conclusion of the whole matter? Is it\ndiscouragement? Nay; \u201cfor God hath not appointed us to wrath, but to\nobtain salvation by our Lord Jesus Christ.\u201d 1 Thess. 5:9. Although the\ncurse is visible everywhere,\u2014\n\n                  \u201cChange and decay in all around I see,\u201d\u2014\n\nyet things live, and men live. But the curse is death, and no man and no\nthing in creation can bear death and still live. Death kills. But Christ\nis He that liveth, and was dead, and is alive forevermore. Rev. 1:18. He\nalone can bear the curse\u2014death\u2014and still live. Therefore, the fact that\nthere is life on the earth and in man, in spite of the curse, is proof\nthat the cross of Christ is everywhere. Every blade of grass, every leaf\nof the forest, every shrub and tree, every flower and fruit, even the\nbread that we eat, is stamped with the cross of Christ. In our own\nbodies is Christ crucified. Everywhere is that cross; and as the\npreaching of the cross is the power of God, which is the Gospel, so it\nis that the everlasting power of God is revealed in all things that He\nhas made. That is \u201cthe power that worketh in us.\u201d Eph. 3:20. Rom.\n1:16-20, compared with 1 Cor. 1:17, 18, amounts to a plain declaration\nthat the cross of Christ is seen in all the things that God has\nmade\u2014even in our own bodies.\n\n[Sidenote: Courage from Despair.]\n\n\u201cInnumerable evils have compassed me about; mine iniquities have taken\nhold upon me, so that I am not able to look up; they are more than the\nhairs of mine head; therefore my heart faileth me.\u201d Ps. 40:12. But not\nonly may we with confidence cry unto God out of the depths, but God in\nHis infinite mercy has so ordered it that the very depths themselves are\na source of confidence. The fact that we are in the depths of sin, and\nyet live, is proof that God Himself, in the person of Christ on the\ncross, is present with us to deliver us. So everything, even the curse,\nfor everything is under the curse, preaches the Gospel. Our own weakness\nand sinfulness, instead of being a cause of discouragement, are, if we\nbelieve the Lord, a pledge of redemption. Out of weakness we are made\nstrong. \u201cIn all these things we are more than conquerors through Him\nthat loved us.\u201d Rom. 8:37. Truly, God has not left Himself without\nwitness among men. \u201cHe that believeth on the Son of God hath the witness\nin himself.\u201d 1 John 5:10.\n\n[Sidenote: The Blessing from the Curse.]\n\nChrist bore the curse, in order that the blessing might come to us. He\nbears the curse now, being crucified before us, and in us, and we with\nHim, that we may continually experience the blessing. Death to Him is\nlife to us. If we willingly bear about in our bodies the dying of the\nLord Jesus, the life also of Jesus will be manifested in our mortal\nflesh. 2 Cor. 4:10, 11. He was made to be sin for us, that we might be\nmade the righteousness of God in Him. 2 Cor. 5:21. What is the blessing\nthat we receive through the curse that He bears? It is the blessing of\nsalvation from sin; for as the curse is the transgression of the law\n(Gal. 3:10), the blessing consists in turning away every one of us from\nour iniquities (Acts 3:26). Christ suffered the curse, even sin and\ndeath, \u201cthat the blessing of Abraham might come on the Gentiles through\nJesus Christ.\u201d And what is the blessing of Abraham? The writer of this\nEpistle, having stated that Abraham was made righteous by faith, adds:\n\u201cEven as David also describeth the blessedness of the man, unto whom God\nimputeth righteousness without works, saying, Blessed are they whose\niniquities are forgiven, and whose sins are covered. Blessed is the man\nto whom the Lord will not impute sin.\u201d Rom. 4:6-8. And then he shows\nthat this blessing comes on the Gentiles as well as on the Jews who\nbelieve, because Abraham received it when he was uncircumcised, \u201cthat he\nmight be the father of all them that believe.\u201d The blessing is freedom\nfrom sin, even as the curse is the doing of sin; and as the curse\nreveals the cross, so we find that the very curse is by the Lord made to\nproclaim the blessing. The fact that we live, although we are sinners,\nis the assurance that deliverance from the sin is ours. \u201cWhile there\u2019s\nlife there\u2019s hope,\u201d says the adage. Yes, because the Life is our hope.\nThank God for the blessed hope! The blessing has come upon all men; for\n\u201cas by the offense of one judgment came upon all men to condemnation;\neven so by the righteousness of One the free gift came upon all men unto\njustification of life.\u201d Rom. 5:18. God, who is \u201cno respecter of\npersons,\u201d \u201chath blessed us with all spiritual blessings in heavenly\nplaces in Christ.\u201d Eph. 1:3. It is ours to keep. If any one has not this\nblessing, it is because he has not recognized the gift, or has\ndeliberately thrown it away.\n\n[Sidenote: A Finished Work.]\n\n\u201cChrist hath redeemed us from the curse of the law,\u201d\u2014from sin and death.\nThis He has done by \u201cbeing made a curse for us,\u201d and so we are freed\nfrom all necessity of sinning. Sin can have no dominion over us if we\naccept Christ in truth, and without reserve. This was just as much a\npresent truth in the days of Abraham, Moses, David, and Isaiah, as it is\nto-day. More than seven hundred years before the cross was raised on\nCalvary, Isaiah, who testified of the things which he understood,\nbecause his own sin had been purged by a live coal from God\u2019s altar,\nsaid: \u201cSurely He hath borne our griefs, and carried our sorrows; ... He\nwas wounded for our transgressions, He was bruised for our iniquities;\nthe chastisement of our peace was upon Him; and with His stripes we are\nhealed.... The Lord hath laid on Him the iniquity of us all.\u201d Isa.\n53:4-6. \u201cI have blotted out, as a thick cloud, thy transgressions, and,\nas a cloud, thy sins; return unto Me; for I have redeemed thee.\u201d Isa.\n44:22. Long before Isaiah\u2019s time, David wrote: \u201cHe hath not dealt with\nus after our sins; nor rewarded us according to our iniquities.\u201d \u201cAs far\nas the east is from the west, so far hath He removed our transgressions\nfrom us.\u201d Ps. 103:10, 12.\n\n\u201cWe which have believed do enter into rest,\u201d because \u201cthe works were\nfinished from the foundation of the world.\u201d Heb. 4:3. The blessing that\nwe received is \u201cthe blessing of Abraham.\u201d We have no other foundation\nthan that of the apostles and prophets. Eph. 2:20. It is a full and\ncomplete salvation that God has provided; it awaits us as we come into\nthe world; and we do not relieve God of any burden by rejecting it, nor\ndo we add to His labor by accepting it.\n\n[Sidenote: \u201cThe Promise of the Spirit.\u201d]\n\nChrist hath redeemed us, \u201cthat we might receive the promise of the\nSpirit through faith.\u201d Do not make the mistake of reading this as though\nit were \u201cthat we might receive the promise of the gift of the Spirit.\u201d\nIt does not say that, and it does not mean that, as a little thought\nwill show. Christ has redeemed us, and that fact proves the gift of the\nSpirit, for it was only \u201cthrough the eternal Spirit\u201d that He offered\nHimself without spot to God. Heb. 9:14. But for the Spirit, we should\nnot know that we were sinners; much less should we know redemption. The\nSpirit convinces of sin and of righteousness. John 16:8. \u201cIt is the\nSpirit that beareth witness, because the Spirit is truth.\u201d 1 John 5:6.\n\u201cHe that believeth hath the witness in himself.\u201d Christ is crucified in\nevery man; that, as we have already seen, is shown in the fact that we\nare all under the curse, and Christ alone, on the cross, bears the\ncurse. But it is through the Spirit that Christ dwells on earth among\nmen. Faith enables us to receive the testimony of this witness, and\nrejoice in that which the possession of the Spirit assures.\n\nNote further: The blessing of Abraham comes on us, in order that we may\nreceive the promise of the Spirit. But it is only through the Spirit\nthat the blessing comes; therefore, the blessing can not bring to us the\npromise that we shall receive the Spirit. We already have the Spirit\nwith the blessing. But, having the blessing of the Spirit, namely,\nrighteousness, we are sure of receiving that which the Spirit promises\nto the righteous, namely, an everlasting inheritance. In blessing\nAbraham God promised him an inheritance. The expression, \u201cthe promise of\nthe Spirit,\u201d is used, as is plainly to be seen, in the same sense as\n\u201cthe promise of God,\u201d \u201cthe gift of God;\u201d that is, the promise or the\ngift which God bestows. The Spirit is the pledge of all good.\n\n[Sidenote: The Spirit the Pledge of Inheritance.]\n\nAll God\u2019s gifts are in themselves promises of more. There is always much\nmore to follow. God\u2019s purpose in the Gospel is to gather together in one\nall things in Jesus Christ, \u201cin whom also we have obtained an\ninheritance, being predestinated according to the purpose of Him who\nworketh all things after the counsel of His own will; that we should be\nto the praise of His glory, who first trusted in Christ. In whom ye also\ntrusted, after that ye heard the Word of truth, the Gospel of your\nsalvation; in whom also after that [or when] ye believed, ye were sealed\nwith that Holy Spirit of promise, which is the earnest of our\ninheritance until the redemption of the purchased possession, unto the\npraise of His glory.\u201d Eph. 1:10-14.\n\nOf this inheritance we must speak further later on. Suffice it now to\nsay that it is the inheritance promised to Abraham, whose children we\nbecome by faith. The inheritance belongs to all who are children of God\nthrough faith in Christ Jesus; and the Spirit that marks our sonship is\nthe promise, the pledge, the first-fruits of that inheritance. Those who\naccept Christ\u2019s glorious deliverance from the curse of the\nlaw,\u2014redemption not from obedience to the law, for obedience is not a\ncurse, but from disobedience to the law,\u2014have in the Spirit a taste of\nthe power and the blessing of the world to come.\n\n[Sidenote: The Promise Was Made to Abraham.]\n\nIt will be seen that Abraham is the one about whom this chapter centers.\nHe is the one to whom the Gospel of world-wide salvation was preached.\nHe believed, and received the blessing, even the blessing of\nrighteousness. All who believe are blessed with believing Abraham. They\nwho are of faith, the same are the children of Abraham. Christ hath\nredeemed us from the curse, in order that the blessing of Abraham might\ncome on us. \u201cTo Abraham and his seed were the promises made.\u201d \u201cIf the\ninheritance be of the law, it is no more of promise; but God gave it to\nAbraham by promise.\u201d Thus it is clear that the promise to us is the\npromise that was made to Abraham,\u2014the promise of an inheritance,\u2014and in\nwhich we share as his children. Christ hath redeemed us from the curse,\nthat we might receive the inheritance of righteousness. Christ through\nthe eternal Spirit offered Himself without spot to God, to purge our\nconsciences from dead works to serve the living God; because \u201cHe is the\nMediator of the new covenant, that by means of death ... they which are\ncalled might receive the promise of eternal inheritance.\u201d Heb. 9:14, 15.\n\n[Sidenote: \u201cAnd His Seed.\u201d]\n\n\u201cNow to Abraham and his seed were the promises made. He saith not, And\nto seeds, as of many; but as of one; and to thy Seed, which is Christ.\u201d\nThere is here no play upon words; the issue is a vital one. The\ncontroversy is over the way of salvation, whether it is by Christ alone,\nor by something else, or by Christ and something or somebody else. Many\npeople imagine that it is by them,\u2014that they must save themselves by\nmaking themselves good. Many others think that Christ is a valuable\nadjunct, a good assistant to their efforts; while others still are\nwilling to give Him the first place, but not the only place. They regard\nthemselves as good seconds. It is the Lord and they who do the work. But\nour text shuts off all this assumption and self-assertion. Not seeds,\nbut the seed. Not many, but one. \u201cAnd to thy Seed, which is Christ.\u201d\nChrist is the One.\n\n[Sidenote: Not Two Lines.]\n\nWe hear much about the \u201cspiritual seed\u201d and the \u201cliteral seed\u201d of\nAbraham. If that contrast meant anything at all, it would mean a\nfanciful seed as opposed to a real seed. The opposite of _spiritual_ is\n_fleshly_, and the fleshly seed, as we shall see later on, is not the\nreal seed, but only a bond-servant, to be cast out, having no share\nwhatever in the inheritance. So there is no fleshly seed of Abraham. The\nspiritual seed, however, is a literal, or real, seed, even as Christ is\n\u201ca quickening Spirit,\u201d and yet most real. It is possible for men walking\nabout in the body, in this world, to be wholly spiritual, and such they\nmust be, or else they are not children of Abraham. \u201cThey that are in the\nflesh can not please God.\u201d \u201cFlesh and blood doth not inherit the kingdom\nof God.\u201d There is only one line of descendants from Abraham, only one\nset of real children, and they are those who are of faith,\u2014those who, by\nreceiving Christ by faith, receive power to become sons of God.\n\n[Sidenote: Many Promises in One.]\n\nBut while the Seed is singular, the promises are plural. It is not\nmerely one specific promise that was made to Abraham and his Seed, but\npromises. God has nothing for any man that was not promised to Abraham;\nand all the promises of God are conveyed in Christ, in whom Abraham\nbelieved. \u201cFor how many soever be the promises of God, in Him is the\nyea; wherefore also through Him is the Amen, unto the glory of God\nthrough us.\u201d 2 Cor. 1:20.\n\n[Sidenote: The Promised Inheritance.]\n\nThat the thing promised, and the sum of all the promises, is an\ninheritance, is clearly seen from Gal. 3:15-18. The sixteenth verse has\njust been noted, and the seventeenth verse tells us that the law, coming\nin four hundred and thirty years after the promise was made and\nconfirmed, can not make it of none effect; \u201cfor if the inheritance be of\nthe law, it is no more of promise; but God gave it to Abraham by\npromise.\u201d Verse 18. What this promised inheritance is may be seen by\ncomparing the verse just quoted with Rom. 4:13: \u201cFor the promise, that\nhe should be the heir of the world, was not to Abraham, or to his seed,\nthrough the law, but through the righteousness of faith.\u201d And so,\nalthough the heavens and the earth which are now are \u201creserved unto fire\nagainst the day of judgment and perdition of ungodly men,\u201d when \u201cthe\nheavens being on fire shall be dissolved, and the elements shall melt\nwith fervent heat,\u201d we, \u201caccording to His promise, look for new heavens\nand a new earth, wherein dwelleth righteousness.\u201d 2 Peter 3:7, 12, 13.\nThis is the heavenly country for which Abraham, Isaac, and Jacob looked.\n\n[Sidenote: An Inheritance without Curse.]\n\n\u201cChrist hath redeemed us from the curse; ... that we might receive the\npromise of the Spirit through faith.\u201d This \u201cpromise of the Spirit\u201d we\nhave seen to be the possession of the whole earth made new\u2014redeemed from\nthe curse; for \u201cthe creation itself also shall be delivered from the\nbondage of corruption into the liberty of the glory of the children of\nGod.\u201d The earth, fresh and new from the hand of God, perfect in every\nrespect, was given to man for a possession. Gen. 1:27, 28, 31. Man\nsinned, and brought the curse upon himself. Christ has taken the whole\ncurse, both of man and of all creation, upon Himself. He redeems the\nearth from the curse, that it may be the everlasting possession that God\noriginally designed it to be, and He also redeems man from the curse,\nthat he may be fitted for the possession of such an inheritance. This is\nthe sum of the Gospel. \u201cThe gift of God is eternal life through Jesus\nChrist our Lord.\u201d Rom. 6:23. This gift of eternal life is included in\nthe promise of the inheritance, for God promised the land to Abraham and\nto his seed for \u201can everlasting possession.\u201d Gen. 17:7, 8. It is an\ninheritance of righteousness, because the promise that Abraham should be\nheir of the world was through the righteousness of faith. Righteousness,\neternal life, and a place in which to live eternally,\u2014these are all in\nthe promise, and they are all that could possibly be desired or given.\nTo redeem man, but to give him no place in which to live, would be an\nincomplete work; the two things are parts of one whole, for the power by\nwhich we are redeemed is the power of creation,\u2014the power by which the\nheavens and the earth are made new. When all is accomplished, \u201cthere\nshall be no more curse.\u201d Rev. 22:3.\n\n[Sidenote: The Covenants of Promise.]\n\nThat the covenant and promise of God are one and the same thing, is\nclearly seen from Gal. 3:17, where it appears that to disannul the\ncovenant would be to make void the promise. In Genesis 17 we read that\nGod made a covenant with Abraham to give him the land of Canaan\u2014and with\nit the whole world\u2014for an everlasting possession; but Gal. 3:18 says\nthat God gave it to him by promise. God\u2019s covenants with men can be\nnothing else than promises to them: \u201cWho hath first given to Him, and it\nshall be recompensed unto him again? For of Him, and through Him, and to\nHim, are all things.\u201d Rom. 11:35, 36. It is so rare for men to do\nanything without expecting an equivalent, that theologians have taken it\nfor granted that it is the same with God. So they begin their\ndissertations on God\u2019s covenant with the statement that a covenant is \u201ca\nmutual agreement between two or more persons, to do or refrain from\ndoing certain things.\u201d But God does not make bargains with men, because\nHe knows that they could not fulfil their part. After the flood God made\na covenant with every beast of the earth, and with every fowl; but the\nbeasts and the birds did not promise anything in return. Gen. 9:9-16.\nThey simply received the favor at the hand of God. That is all we can\ndo. God promises us everything that we need, and more than we can ask or\nthink, as a gift. We give Him ourselves, that is, nothing, and He gives\nus Himself, that is, everything. That which makes all the trouble is\nthat even when men are willing to recognize the Lord at all, they want\nto make bargains with Him. They want it to be a \u201cmutual\u201d affair\u2014a\ntransaction in which they will be considered as on a par with God. But\nwhoever deals with God must deal with Him on His own terms, that is, on\na basis of fact\u2014that we have nothing and are nothing, and He has\neverything and is everything, and gives everything.\n\n[Sidenote: The Covenant Confirmed.]\n\nThe covenant, that is, the promise of God to give men the whole earth\nmade new, after having made them free from the curse, was \u201cconfirmed\nbefore of God in Christ.\u201d He is the Surety of the new covenant, even the\neverlasting covenant. \u201cFor how many soever be the promises of God, in\nHim is the yea; wherefore also through Him is the Amen, unto the glory\nof God through us.\u201d 2 Cor. 1:20, R. V. In Him we have obtained the\ninheritance (Eph. 1:11), for the Holy Spirit is the first-fruits of the\ninheritance, and the possession of the Holy Spirit is Christ Himself\ndwelling in the heart by faith. God blessed Abraham, saying, \u201cIn thy\nSeed shall all the kindreds of the earth be blessed,\u201d and this is\nfulfilled in Christ, whom God has sent to bless us in turning us away\nfrom our iniquities. Acts 3:25, 26.\n\n[Sidenote: Confirmed by an Oath of God.]\n\n\u201cWhen God made promise to Abraham, because He could swear by no greater,\nHe sware by Himself; ... for men verily swear by the greater; and an\noath for confirmation is to them an end of all strife. Wherein God,\nwilling more abundantly to show unto the heirs of promise the\nimmutability of His counsel, confirmed it by an oath; that by two\nimmutable things, in which it was impossible for God to lie, we might\nhave a strong consolation, who have fled for refuge to lay hold upon the\nhope set before us; which hope we have as an anchor of the soul, both\nsure and steadfast, and which entereth into that within the veil;\nwhither the forerunner is for us entered, even Jesus, made an high\npriest forever after the order of Melchizedek.\u201d Heb. 6:13-20. Compare\nGen. 22:15-18.\n\nIt was the oath of God, therefore, that confirmed the covenant made to\nAbraham; that promise and oath to Abraham are our ground of hope, our\nstrong consolation; they are \u201csure and steadfast,\u201d because the oath sets\nforth Christ as the pledge, the surety, and \u201cHe ever liveth.\u201d He upholds\nall things by the word of His power. Heb. 1:3. \u201cIn Him all things\nconsist.\u201d Col. 1:17, R. V. Therefore, when God \u201cinterposed Himself by an\noath,\u201d which is our consolation and hope in fleeing for refuge from sin,\nHe pledged His own existence, and with it the entire universe, for our\nsalvation. Surely a firm foundation for our hope is laid in His\nexcellent Word.\n\n[Sidenote: The Law Can Not Make the Covenant Void.]\n\nDo not forget as we proceed that the covenant and the promise are the\nsame thing, and that it conveys land, even the whole earth made new, to\nAbraham and his seed; and remember also that, since only righteousness\nis to dwell in the new heavens and the new earth promised to Abraham and\nhis seed, the promise includes the making righteous of all who believe.\nThis is done in Christ, in whom the promise is confirmed. Now, \u201cthough\nit be but a man\u2019s covenant, yet if it be confirmed, no man disannulleth,\nor addeth thereto.\u201d Gal. 3:15. How much more must this be the case with\nGod\u2019s covenant! Therefore, since perfect and everlasting righteousness\nwas assured by the covenant made with Abraham, which was also confirmed\nin Christ, by the oath of God, it is impossible that the law, which was\nspoken four hundred and thirty years later, could introduce any new\nfeature. The inheritance was given to Abraham by promise, but if after\nfour hundred and thirty years it should transpire that now the\ninheritance must be gained in some other way, then the promise would be\nof no effect, and the covenant would be made void. But that would\ninvolve the overthrow of God\u2019s government, and the ending of His\nexistence; for He pledged His own existence to _give_ Abraham and his\nseed the inheritance and the righteousness necessary for it. \u201cFor the\npromise, that he should be the heir of the world, was not to Abraham, or\nto his seed, through the law, but through the righteousness of faith.\u201d\nRom. 4:13. The Gospel was as full and complete in the days of Abraham as\nit has ever been or ever will be. No addition to it, or change in its\nprovisions or conditions, could possibly be made after God\u2019s oath to\nAbraham. Nothing can be taken away from it as it thus existed, and not\none thing can ever be required from any man more than what was required\nof Abraham.\n\n[Sidenote: What Is the Use of the Law?]\n\nThis is the question that the apostle Paul asks in verse 19, both for\nthe purpose of anticipating the objections of the Antinomians, and also\nthat he may the more emphatically show the place of the law in the\nGospel. The question is a very natural one. Since the inheritance is\nwholly by promise, and a covenant confirmed can not be changed,\u2014nothing\ncan be taken from it, and nothing added to it,\u2014why did the law come in\nfour hundred and thirty years afterward? \u201cWherefore then serveth the\nlaw?\u201d More literally, Why then the law? What business has it here? What\npart does it act? Of what use is it?\n\n[Sidenote: The Question Answered.]\n\n\u201cIt was added because of transgressions.\u201d Let it be understood that \u201cthe\nentering of the law\u201d at Sinai was not the beginning of its existence.\nThe law of God existed in the days of Abraham, and was kept by him. Gen.\n26:5. God proved the children of Israel, as to whether they would keep\nHis law or not, more than a month before the law was spoken upon Sinai.\nEx. 16:1-4, 27, 28.\n\n[Sidenote: \u201cIt Was Added.\u201d]\n\nThe word here rendered \u201cadded\u201d is the same as that rendered \u201cspoken\u201d in\nHeb. 12:19: \u201cThey that heard entreated that the word should not be\nspoken to them any more.\u201d It is the same word that occurs in the\nSeptuagint rendering of Deut. 5:22, where we read that God spoke the ten\ncommandments with a great voice; \u201cand He added no more.\u201d So we may read\nthe answer to the question, \u201cWherefore then the law?\u201d thus: \u201cIt was\nspoken because of transgressions.\u201d It is the reprover of sin.\n\n[Sidenote: Because of Transgressions.]\n\n\u201cMoreover the law entered, that the offense might abound.\u201d Rom. 5:20. In\nother words, \u201cthat sin by the commandment might become exceeding\nsinful.\u201d Rom. 7:13. It was given under circumstances of the most awful\nmajesty, as a warning to the children of Israel that by their unbelief\nthey were in danger of losing the promised inheritance. They did not,\nlike Abraham, believe the Lord; and \u201cwhatsoever is not of faith is sin.\u201d\nBut the inheritance was promised \u201cthrough the righteousness of faith,\u201d\nand, therefore, the unbelieving Jews could not receive it. So the law\nwas spoken to them, to convince them that they had not the righteousness\nthat was necessary for the possession of the inheritance; for, although\nrighteousness does not come by the law, it must be witnessed by the law.\nRom. 3:21. In short, the law was given to show them that they had not\nfaith, and so were not true children of Abraham, and were therefore in a\nfair way to lose the inheritance. God would have put His law into their\nhearts, even as He put it into Abraham\u2019s heart, if they had believed;\nbut when they disbelieved, yet still professed to be heirs of the\npromise, it was necessary to show them in the most marked manner that\ntheir unbelief was sin. The law was spoken because of transgression, or,\nwhat is the same thing, because of the unbelief of the people.\n\n[Sidenote: Self-Confidence Is Sin.]\n\n\u201cBehold, his soul which is lifted up is not upright in him; but the just\nshall live by his faith.\u201d Hab. 2:4. The people of Israel were full of\nself-confidence and of unbelief in God, as is shown by their murmuring\nagainst God\u2019s leading, and by their assumption of ability to do anything\nthat God required, or to fulfil His promises. They had the same spirit\nas their descendants, who asked, \u201cWhat shall we do, that we might work\nthe works of God?\u201d John 6:28. They were so ignorant of God\u2019s\nrighteousness that they thought that they could establish their own\nrighteousness as an equivalent. Rom. 10:3. Unless they saw their sin,\nthey could not avail themselves of the promise. Hence, the necessity of\nthe speaking of the law.\n\n[Sidenote: The Ministration of Angels.]\n\n\u201cAre they not all ministering spirits, sent forth to do service for the\nsake of them that shall inherit salvation?\u201d Heb. 1:14, R. V. Just what\noffice the \u201cthousands of angels\u201d who were at Sinai had to perform, we\ncan not know; but we do know that they have a close and deep interest in\neverything that concerns man, although the preaching of the Gospel is\nnecessarily not committed to them. When the foundations of the earth\nwere laid, \u201call the sons of God shouted for joy;\u201d and a multitude of the\nheavenly host sang praises when the birth of the Saviour of mankind was\nannounced. They are attendants upon the King of kings, waiting to \u201cdo\nHis pleasure, harkening unto the voice of His word.\u201d It would not be\notherwise than that they should attend as a royal body-guard when the\nlaw was proclaimed, and, of course, they were not there merely for pomp\nand parade. Stephen said to the murderous Sanhedrim: \u201cYe stiff-necked\nand uncircumcised in heart and ears, ye do always resist the Holy Ghost;\nas your fathers did, so do ye. Which of the prophets have not your\nfathers persecuted? and they have slain them which showed before of the\ncoming of the Just One; of whom ye have been now the betrayers and\nmurderers; who have received the law by the disposition of angels, and\nhave not kept it.\u201d Acts 7:51-53. Of him who is now the adversary, the\ndevil, it was said, \u201cThou sealest up the sum,\u201d measure, or pattern. Eze.\n28:12. The French of Segond has it, \u201cThou puttest the seal to\nperfection,\u201d and the Danish, \u201cThou stampest the seal upon the fit\nordinance,\u201d indicating that before his fall he was what might be termed\nthe keeper of the seal, and that it was his duty to affix it to every\nordinance passed. Angels \u201cexcel in strength,\u201d and the fact that they\nwere all present at the giving of the law shows that it was an event of\nthe greatest magnitude and importance.\n\n[Sidenote: In the Hand of a Mediator.]\n\nFor the present we may pass by the question of time involved in the\nphrase, \u201ctill the Seed should come, to whom the promise was made,\u201d since\nour present study is the relation of the law to the promise. The law was\ngiven to the people from Sinai \u201cin the hand of a Mediator.\u201d Who was this\nMediator?\u2014There can be only one answer: \u201cThere is one God, and one\nMediator between God and men, the Man Christ Jesus.\u201d 1 Tim. 2:5. \u201cNow a\nmediator is not a mediator of one, but God is one.\u201d God is one, the\npeople are the other, and Christ Jesus is the Mediator. Just as surely\nas God is one party to the transaction, Christ must be the Mediator, for\nthere is no other mediator between God and men. \u201cNeither is there\nsalvation in any other; for there is none other name under heaven given\namong men, whereby we must be saved.\u201d Acts 4:12.\n\n[Sidenote: Christ\u2019s Work as Mediator.]\n\nMan has wandered from God, and rebelled against Him. \u201cAll we like sheep\nhave gone astray.\u201d Our iniquities have separated between us and Him.\nIsa. 59:1, 2. \u201cThe carnal mind is enmity against God; for it is not\nsubject to the law of God, neither indeed can be.\u201d Rom. 8:7. Christ came\nthat He might destroy the enmity, and reconcile us to God; for He is our\npeace. Eph. 2:14-16. Christ \u201csuffered for sins, the Just for the unjust,\nthat He might bring us to God.\u201d 1 Peter 3:18. Through Him we have access\nto God. Rom. 5:1, 2; Eph. 2:18. In Him the carnal mind, the rebellious\nmind, is taken away, and the mind of the Spirit given in its stead,\n\u201cthat the righteousness of the law might be fulfilled in us, who walk\nnot after the flesh, but after the Spirit.\u201d Rom. 8:3, 4. Christ\u2019s work\nis to save that which was lost, to restore that which was broken, to\nreunite that which was separated. His name is \u201cGod with us;\u201d and so with\nHim dwelling in us we are made \u201cpartakers of the Divine nature.\u201d 2 Peter\n1:4.\n\nIt should be understood that Christ\u2019s work as Mediator is not limited\neither as to time or extent. To be Mediator means more than to be\nintercessor. Christ was Mediator before sin came into the world, and\nwill be Mediator when no sin is in the universe, and no need for\nexpiation. \u201cIn Him all things consist.\u201d He is the very impress of the\nFather\u2019s being. He is the life. Only in and through Him does the life of\nGod flow to all creation. He is, then, the means, medium, mediator, the\nway, by which the light of life pervades the universe. He did not first\nbecome Mediator at the fall of man, but was such from eternity. No one,\nnot simply no man, but no created being, comes to the Father but by\nChrist. No angel can stand in the Divine presence except in Christ. No\nnew power was developed, no new machinery, so to speak, was required to\nbe set in motion by the entering of sin into the world. The power that\nhad created all things only continued in God\u2019s infinite mercy, to work\nfor the restoration of that which was lost. In Christ were all things\ncreated, and, therefore, in Him we have redemption through His blood.\nCol. 1:14-17. The power that pervades and upholds the universe is the\npower that saves us. \u201cNow unto Him that is able to do exceeding\nabundantly above all that we ask or think, according to the power that\nworketh in us, unto Him be glory in the church by Christ Jesus\nthroughout all ages, world without end. Amen.\u201d\n\n[Sidenote: The Law Not against the Promise.]\n\n\u201cIs the law then against the promises of God?\u201d\u2014Not by any means. Far\nfrom it. If it were, it would not be in the hands of a Mediator, Christ;\nfor all the promises of God are in Him. 2 Cor. 1:20. So we find the law\nand the promise combined in Christ. We may know that the law was not and\nis not against the promises of God, from the fact that God gave both the\npromise and the law. We know, also, that the giving of the law\nintroduced no new element into the covenant, since, having been\nconfirmed, nothing could be added to or taken from it. But the law is\nnot useless, else God would not have given it. It is not a matter of\nindifference whether we keep it or not, for God commands it. But, all\nthe same, it is not against the promise, and brings no new element in.\nWhy?\u2014Simply because the law is in the promise. The promise of the Spirit\nincludes this: \u201cI will put My laws into their mind, and write them in\ntheir hearts.\u201d Heb. 8:10. And this is what God indicated had been done\nfor Abraham when \u201cHe gave him the covenant of circumcision.\u201d Read Rom.\n4:11; 2:25-29; Phil. 3:3.\n\n[Sidenote: The Law Magnifies the Promise.]\n\nThe law, as already seen, is not against the promise, because it is in\nthe promise. The promise that Abraham and his seed should inherit the\nworld, was \u201cthrough the righteousness of faith.\u201d But the law is\nrighteousness, as God says: \u201cHarken unto Me, ye that know righteousness,\nthe people in whose heart is My law.\u201d Isa. 51:7. So, then, the\nrighteousness which the law demands is the only righteousness that can\ninherit the promised land, but it is obtained, not by the works of the\nlaw, but by faith. The righteousness of the law is not attained by human\nefforts to do the law, but by faith. See Rom. 9:30-32. Therefore, the\ngreater the righteousness which the law demands, the greater is seen to\nbe the promise of God; for He has promised to give it to all who\nbelieve. Yea, He has sworn it. When, therefore, the law was spoken from\nSinai, \u201cout of the midst of the fire, of the cloud, and of the thick\ndarkness, with a great voice,\u201d accompanied by the sounding of the trump\nof God, and with the whole earth quaking at the presence of the Lord and\nall His holy angels, thus indicating the inconceivable greatness and\nmajesty of the law of God, it was, to every one who remembered the oath\nof God, but a revelation of the wondrous greatness of God\u2019s promise; for\nall the righteousness which the law demands, He has sworn to give to\nevery one who trusts Him. The \u201cloud voice\u201d with which the law was\nspoken, was the loud voice that from the mountain-tops proclaims the\nglad tidings of the saving mercy of God. See Isa. 40:9. God\u2019s precepts\nare promises; they must necessarily be such, because He knows that men\nhave no power. All that God requires is what He gives. When He says,\n\u201cThou shalt not,\u201d we may take it as His assurance that if we but trust\nHim He will preserve us from the sin against which He warns us. He will\nkeep us from falling.\n\n[Sidenote: Conviction of Sin and of Righteousness.]\n\nJesus said of the Comforter, \u201cWhen He is come, He will reprove the world\nof sin, and of righteousness, and of judgment.\u201d John 16:8. Of Himself He\nsaid, \u201cI came not to call the righteous, but sinners to repentance.\u201d\nMark 2:17. \u201cThey that are whole have no need of the physician, but they\nthat are sick.\u201d A man must feel his need before he will accept help; he\nmust know his disease before he can apply the remedy. Even so the\npromise of righteousness will be utterly unheeded by one who does not\nrealize that he is a sinner. The first part of the comforting work of\nthe Holy Spirit, therefore, is to convince men of sin. So \u201cthe Scripture\nhath concluded all under sin, that the promise by faith of Jesus Christ\nmight be given to them that believe.\u201d \u201cBy the law is the knowledge of\nsin.\u201d Rom. 3:20. He who knows that he is a sinner is in the way to\nacknowledge it; and \u201cif we confess our sins, He is faithful and just to\nforgive us our sins, and to cleanse us from all unrighteousness.\u201d 1 John\n1:9. Thus the law is in the hands of the Spirit an active agent in\ninducing men to accept the fulness of the promise. No one hates the man\nwho has saved his life by pointing out to him an unknown peril; on the\ncontrary, such an one is regarded as a friend, and is always remembered\nwith gratitude. Even so will the law be regarded by the one who has been\nprompted by its warning voice to flee from the wrath to come. He will\never say, with the psalmist, \u201cI hate vain thoughts, but Thy law do I\nlove.\u201d\n\n[Sidenote: Righteousness and Life.]\n\n\u201cIf there had been a law given which could make alive, verily\nrighteousness would have been of the law.\u201d This shows us that\nrighteousness is life. It is no mere formula, no dead theory or dogma,\nbut is living action. Christ is the life, and He is, therefore, our\nrighteousness. \u201cThe Spirit is life because of righteousness.\u201d The law\nwritten on two tables of stone, could not give life, any more than could\nthe stones on which it was written. All its precepts are perfect, but\nthe flinty characters can not transform themselves into action. He who\nreceives only the law in letter, has a \u201cministration of condemnation,\u201d\nand death. But \u201cthe Word was made flesh.\u201d In Christ, the Living Stone,\nthe law is life and peace. Receiving Him through the \u201cministration of\nthe Spirit,\u201d we have the life of righteousness, which the law approves.\n\nThis twenty-first verse shows that the giving of the law was to\nemphasize the importance of the promise. All the circumstances attending\nthe giving of the law,\u2014the trumpet tone, the awful voice, the quaking\nearth, the \u201cfire, and blackness, and tempest,\u201d the thunders and\nlightnings, the bounds about the mount, beyond which it was death to\npass,\u2014all these told that \u201cthe law worketh wrath\u201d to \u201cthe children of\ndisobedience.\u201d But the very fact that the wrath which the law works\ncomes only on the children of disobedience, proves that the law is good,\nand that \u201cthe man that doeth them shall live in them.\u201d Did God wish to\ndiscourage the people?\u2014Not by any means. The law must be kept, and the\nterrors of Sinai were designed to drive them back to the oath of God,\nwhich four hundred and thirty years before had been given to stand to\nall people in all ages as the assurance of righteousness through the\ncrucified and ever-living Saviour.\n\n[Sidenote: All Shut Up in Prison.]\n\nNote the similarity between verses 8 and 22. \u201cThe Scripture hath\nconcluded [that is, shut up] all under sin, that the promise by faith of\nJesus Christ might be given to them that believe.\u201d \u201cThe Scripture,\nforeseeing that God would justify the heathen through faith, preached\nbefore the Gospel unto Abraham, saying, In thee shall all nations be\nblessed.\u201d We see that the Gospel is preached by the same thing\u2014the\nScripture\u2014that shuts men up under sin. The word \u201cconclude\u201d means\nliterally \u201cshut up,\u201d just as is given in verse 23. Of course, a person\nwho is shut up by the law is in prison. In human governments a criminal\nis shut up as soon as the law can get hold of him; God\u2019s law is\neverywhere present, and always active, and, therefore, the instant a man\nsins he is shut up. This is the condition of all the world, \u201cfor all\nhave sinned,\u201d and \u201cthere is none righteous, no, not one.\u201d\n\nThose disobedient ones to whom Christ preached in the days of Noah were\n\u201cin prison.\u201d 1 Peter 3:19, 20. But they, like all other sinners, were\n\u201cprisoners of hope.\u201d Zech. 9:12. God \u201chath looked down from the height\nof His sanctuary; from heaven did the Lord behold the earth; to hear the\ngroaning of the prisoner; to loose those that are appointed to death.\u201d\nPs. 102:19, 20. Christ is given \u201cfor a covenant of the people, for a\nlight of the Gentiles; to open the blind eyes, to bring out the\nprisoners from the prison, and them that sit in darkness out of the\nprison house.\u201d Isa. 42:6, 7.\n\nLet me speak from personal experience to the sinner who does not yet\nknow the joy and freedom of the Lord. Some day, if not already, you will\nbe sharply convicted of sin by the Spirit of God. You may have been full\nof doubts and quibbles, of ready answers and self-defense, but then you\nwill have nothing to say. You will then have no doubt about the reality\nof God and the Holy Spirit, and will need no argument to assure you of\nit; for you will know the voice of God speaking to your soul, and will\nfeel, as did ancient Israel, \u201cLet not God speak with us, lest we die.\u201d\nThen you will know what it is to be shut up in prison,\u2014in a prison whose\nwalls seem to close on you, not only barring all escape, but seeming to\nsuffocate you. The tales of people condemned to be buried alive with a\nheavy stone upon them, will seem very vivid and real to you, as you feel\nthe tables of the law crushing out your life, and a hand of marble seems\nto be breaking your very heart. Then it will give you joy to remember\nthat you are shut up for the sole purpose that \u201cthe promise by faith of\nJesus Christ\u201d might be accepted by you. As soon as you lay hold of that\npromise,\u2014the key that will unlock any door in Doubting Castle,\u2014the\nprison doors will fly open, and you can say, \u201cOur soul is escaped as a\nbird out of the snare of the fowlers; the snare is broken, and we are\nescaped.\u201d Ps. 124:7.\n\n[Sidenote: Under the Law, Under Sin.]\n\nWe have just read that the Scripture hath shut up all under sin, that\nthe promise by faith of Jesus Christ might be given to them that\nbelieve. Before faith came, we were kept in ward under the law, shut up\nunto the faith which should afterwards be revealed. We know that\nwhatsoever is not of faith is sin (Rom. 14:23); therefore, to be under\nthe law is identical with being under sin. We are under the law solely\nbecause we are under sin. The grace of God brings salvation from sin, so\nthat when we accept God\u2019s grace we are no longer under the law, because\nwe are freed from sin. Those who are under the law, therefore, are the\ntransgressors of the law. The righteous are not under it, but are\nwalking in it.\n\n[Sidenote: The Law a Jailer, a Taskmaster.]\n\n\u201cSo that the law hath been our tutor unto Christ, that we might be\njustified by faith.\u201d The words \u201cto bring us\u201d are marked both in the old\nversion and the new as having been added to the text, so we have dropped\nthem out. It really makes no material difference with the sense whether\nthey are retained or omitted. It will be noticed also that the new\nversion has \u201ctutor\u201d in the place of \u201cschoolmaster.\u201d This is better, but\nthe sense is still better conveyed by the word that is used in the\nGerman and Scandinavian translations, which signifies \u201cmaster of a house\nof correction.\u201d The single word in our language corresponding to it\nwould be jailer. The Greek word is the word which we have in English as\n\u201cpedagogue.\u201d The _paidagogos_ was the slave who accompanied the boys to\nschool to see that they did not play truant. If they attempted to run\naway, he would bring them back, and had authority even to beat them to\nkeep them in the way. The word has come to be used as meaning\n\u201cschoolmaster,\u201d although the Greek word has not at all the idea of a\nschoolmaster. \u201cTaskmaster\u201d would be better. The idea here is rather that\nof a guard who accompanies a prisoner who is allowed to walk about\noutside the prison walls. The prisoner, although nominally at large, is\nreally deprived of his liberty just the same as though he were actually\nin a cell. The fact is that all who do not believe are \u201cunder sin,\u201d\n\u201cshut up\u201d \u201cunder the law,\u201d and that, therefore, the law acts as their\njailer. It is that that shuts them in, and will not let them off; the\nguilty can not escape in their guilt. God is merciful and gracious, but\nHe will not clear the guilty. Ex. 34:6, 7. That is, He will not lie, by\ncalling evil good; but He provides a way by which the guilty may lose\ntheir guilt. Then the law will no longer be against them, will no longer\nshut them up, and they can walk at liberty.\n\n[Sidenote: Only One Door.]\n\nChrist says, \u201cI am the door.\u201d John 10:7, 9. He is also the sheepfold and\nthe Shepherd. Men fancy that when they are outside the fold they are\nfree, and that to come into the fold would mean a curtailing of their\nliberty; but it is exactly the reverse. The fold of Christ is \u201ca large\nplace,\u201d while unbelief is a narrow prison. The sinner can have but a\nnarrow range of thought; the true \u201cfree thinker\u201d is the one who\ncomprehends with all saints what is the length, and breadth, and depth,\nand height of the love of Christ, which passeth knowledge. Outside of\nChrist is bondage; in Him alone is there freedom. Outside of Christ, the\nman is in prison, \u201cholden with the cords of his sins.\u201d Prov. 5:22. \u201cThe\nstrength of sin is the law.\u201d It is the law that declares him to be a\nsinner, and makes him conscious of his condition. \u201cBy the law is the\nknowledge of sin;\u201d and \u201csin is not imputed when there is no law.\u201d Rom.\n3:20; 5:13. The law really forms the sinner\u2019s prison walls. They close\nin on him, making him feel uncomfortable, oppressing him with a sense of\nsin, as though they would press his life out. In vain he makes frantic\nefforts to escape. Those commandments stand as firm as the everlasting\nhills. Whichever way he turns he finds a commandment which says to him,\n\u201cYou can find no freedom by me, for you have sinned.\u201d If he seeks to\nmake friends with the law, and promises to keep it, he is no better off,\nfor his sin still remains. It goads him and drives him to the only way\nof escape\u2014\u201cthe promise by faith of Jesus Christ.\u201d In Christ he is made\n\u201cfree indeed,\u201d for in Christ he is made the righteousness of God. In\nChrist is \u201cthe perfect law of liberty.\u201d\n\n[Sidenote: The Law Preaches the Gospel.]\n\n\u201cBut,\u201d says one, \u201cthe law says nothing of Christ.\u201d No; but all creation\ndoes speak of Christ, proclaiming the power of His salvation. We have\nseen that the cross of Christ, \u201cChrist and Him crucified,\u201d is to be seen\nin every leaf of the forest, and, indeed, in everything that exists. Not\nonly so, but every fiber of man\u2019s being cries out for Christ. Men do not\nrealize it, but Christ is \u201cthe Desire of all nations.\u201d It is He alone\nthat \u201csatisfies the desire of every living thing.\u201d Only in Him can\nrelief be found for the world\u2019s unrest and longing. Now since Christ, in\nwhom is peace, \u201cfor He is our peace,\u201d is seeking the weary and\nheavy-laden, and calling them to Himself, and every man has longings\nthat nothing else in the world can satisfy, it is evident that if the\nman is awakened by the law to keener consciousness of his condition, and\nthe law continues goading him, giving him no rest, and shutting up every\nother way of escape, the man must at last find the Door of Safety, for\nit always stands open. He is the City of Refuge, to which every one\npursued by the avenger of blood may flee, sure of finding a welcome. In\nChrist alone will the sinner find release from the lash of the law, for\nin Christ the righteousness of the law is fulfilled, and by Him it is\nfulfilled in us. Rom. 8:4. The law is so far from requiring men to keep\nit in order to be saved, as some suppose, that it will not allow anybody\nto be saved unless he has \u201cthe righteousness which is of God by\nfaith,\u201d\u2014the faith of Jesus Christ.\n\n[Sidenote: When Faith Is Come.]\n\nStrangely enough, many have supposed that there was a definite time\nfixed for faith to come. This passage has been \u201cinterpreted\u201d to mean\nthat men were under the law until a certain time in the history of the\nworld, and that at that time faith came, and then they were henceforth\nfree from the law. The coming of faith they make synonymous with the\nmanifestation of Christ on earth. We can not say that anybody ever\nthought so, for such an \u201cinterpretation\u201d indicates utter absence of\nthought about the matter. It would make men to be saved in bulk,\nregardless of any concurrence on their part. It would have it that up to\na certain time all were in bondage under the law, and that from that\ntime henceforth all were free from sin. A man\u2019s salvation would,\ntherefore, depend simply on the accident of birth, If he lived before a\ncertain time, he would be lost; if after, he would be saved. Such an\nabsurdity need not take more of our time than the statement of it. No\none can seriously think of the idea that the apostle is here speaking of\na fixed, definite point of time in the history of the world, dividing\nbetween two so-called \u201cdispensations,\u201d without at once abandoning it.\n\nWhen, then, does faith come? \u201cFaith cometh by hearing, and hearing by\nthe Word of God.\u201d Rom. 10:17. Whenever a man receives the Word of God,\nthe word of promise, which brings with it the fulness of the law, and no\nlonger fights against it, but yields to it, then faith comes to him.\nRead the eleventh chapter of Hebrews, and you will see that faith came\nfrom the beginning. Since the days of Abel, men have found freedom by\nfaith. The only time fixed is \u201cnow,\u201d \u201cto-day.\u201d \u201cNow is the accepted\ntime; behold, now is the day of salvation.\u201d \u201cTo-day if ye will hear His\nvoice, harden not your hearts.\u201d\n\n[Sidenote: Putting on Christ by Baptism.]\n\n\u201cAs many of you as have been baptized into Christ have put on Christ.\u201d\n\u201cKnow ye not, that so many of us as were baptized into Jesus Christ were\nbaptized into His death?\u201d Rom. 6:3. It is by His death that Christ\nredeems us from the curse of the law; but we must die with Him. Baptism\nis \u201cthe likeness of His death.\u201d We rise to walk \u201cin newness of life,\u201d\neven Christ\u2019s life. See Gal. 2:20. Having put on Christ, we are one in\nHim. We are completely identified with Him. Our identity is lost in His.\nIt is often said of one who has been converted, \u201cHe is so changed you\nwould not know him; he is not the same man.\u201d No, he is not. God has\nturned him into \u201canother man.\u201d Therefore, being one with Christ, he has\na right to whatever Christ has, and a right to \u201cthe heavenly places\u201d\nwhere Christ sits. From the prison house of sin, he is exalted to the\ndwelling-place of God. This, of course, presupposes that baptism is with\nhim a reality, not a mere outward form. It is not simply into the\nvisible water that he is baptized, but \u201cinto Christ,\u201d into His life.\n\n[Sidenote: Baptism Doth Save Us.]\n\nThe word \u201cbaptism,\u201d which is the Greek word transferred, not translated,\nhas but one meaning, namely, to plunge into, to dip, to immerse. The\nGreek blacksmith baptized his iron in the water, to cool it. The\nhousewife baptized her dishes in water, in order to clean them; and for\nthe same purpose all would baptize their hands in water. Yea, every man\nwould baptize himself frequently, going to the _baptisterion_, that is,\nthe immersing pool, for that purpose. We have the same word transferred\nas \u201cbaptistery.\u201d It was and is a place where people could plunge in, and\nbe wholly immersed in water.\n\nThat is not being \u201cbaptized into Christ,\u201d but it indicates what must be\nour relation to Him when we are baptized into Him. We must be swallowed\nup and lost to sight in His life. Only Christ will henceforth be seen,\nso that \u201cit is no more I, but Christ,\u201d for \u201cwe are buried with Him by\nbaptism into death.\u201d Rom. 6:4. Baptism doth save us \u201cby the resurrection\nof Jesus Christ\u201d from the dead (1 Peter 3:21), because we are \u201cbaptized\ninto His death,\u201d that \u201clike as Christ was raised up from the dead by the\nglory of the Father, even so we also should walk in newness of life.\u201d\nBeing reconciled to God by the death of Christ, we are \u201csaved by His\nlife.\u201d Rom. 5:10. So baptism into Christ, not the mere form, but the\nfact, does save us.\n\nThis baptism is \u201cthe answer of a good conscience toward God.\u201d If there\nbe not a good conscience toward God, there is no Christian baptism.\nTherefore, the person to be baptized must be old enough to have a\nconscience in the matter. He must have a consciousness of sin, and also\nof forgiveness by Christ. He must know the life that is manifested, and\nmust willingly give up his old life of sin for the new life of\nrighteousness.\n\nBaptism is \u201cnot the putting away of the filth of the flesh\u201d (1 Peter\n3:21), not the outward cleansing of the body, but the purging of the\nsoul and conscience. There is a fountain opened for sin and for\nuncleanness (Zech. 13:1), and this fountain is the blood, the life of\nChrist. That life flows in a stream from the throne of God, in the midst\nof which is the slain Lamb (Rev. 5:6), even as it flowed from the side\nof Christ on the cross. When, \u201cthrough the eternal Spirit,\u201d He had\noffered Himself to God, there flowed from His side blood and water (John\n19:34), \u201cfor there are three who bear witness, the Spirit, and the\nwater, and the blood; and the three agree in one\u201d (1 John 5:8, R. V.).\nAll these are also one with the Word, which is Spirit and life. John\n6:63. Christ \u201cloved the church, and gave Himself for it; that He might\nsanctify and cleanse it with the washing of water by the Word.\u201d Eph.\n5:25, 26. Literally, \u201ca water bath in the Word.\u201d In being buried in the\nwater, in the name of the Father, Son, and Holy Spirit, the\nconscientious believer signifies his acceptance of the water of life,\nthe blood of Christ, which cleanses from all sin, and that he gives\nhimself to live henceforth by every word that proceeds out of the mouth\nof God. From that time he disappears from sight, and only the life of\nChrist is manifested in his mortal flesh.\n\n[Sidenote: One in Christ, the Seed.]\n\n\u201cThere is neither Jew nor Greek, there is neither bond nor free, there\nis neither male nor female; for ye are all one in Christ Jesus.\u201d \u201cThere\nis no difference.\u201d This is the key-note of the Gospel. All are alike\nsinners, and all are saved in the same way. They who would make a\ndistinction on the ground of nationality, claiming that there is\nsomething different for the Jew than for the Gentile, might just as well\nmake a difference on the ground of sex, claiming that women can not be\nsaved in the same way and at the same time as men, or that a servant can\nnot be saved in the same way as his master. No; there is but one way,\nand all human beings, of whatever race or condition, are equal before\nGod. \u201cYe are all one in Christ Jesus,\u201d and Christ is the One. So it is\nthat \u201cHe saith not, And to seeds, as of many; but as of one, And to thy\nSeed, which is Christ.\u201d \u201cFor ye are all one in Christ Jesus. And if ye\nbe Christ\u2019s, then are ye Abraham\u2019s seed, and heirs according to the\npromise.\u201d There is but one seed, but it embraces all who are Christ\u2019s.\n\n[Sidenote: Only One Man.]\n\nIn putting on Christ, we \u201cput on the new man, which after God is created\nin righteousness and true holiness.\u201d Eph. 4:24. He has abolished in His\nflesh the enmity,\u2014the carnal mind,\u2014\u201cfor to make in Himself of twain one\nnew man.\u201d Eph. 2:15. He alone is the real man,\u2014\u201cthe Man Christ Jesus.\u201d\nOutside of Him there is no real manhood. We come unto \u201ca perfect man\u201d\nonly when we arrive at \u201cthe measure of the stature of the fulness of\nChrist.\u201d Eph. 4:13. In the fulness of time God will gather together in\none all things in Christ. There will be but one Man, and only one Man\u2019s\nrighteousness, even as the seed is but one. But \u201cif ye be Christ\u2019s, then\nare ye Abraham\u2019s seed, and heirs according to the promise.\u201d\n\n[Sidenote: \u201cUntil the Seed Should Come.\u201d]\n\nIt needs not many words now to determine what is meant by the phrase,\n\u201ctill the seed should come to whom the promise was made.\u201d We know what\nthe seed is,\u2014all who are Christ\u2019s,\u2014and we know that it has not yet come\nin its fulness. To be sure, Christ was once manifested on earth in the\nflesh, but He did not receive the promised inheritance, any more than\nAbraham did. Abraham had not so much as to put his foot on (Acts 7:5),\nand Christ had not where to lay His head. Moreover, Christ can not come\ninto the inheritance until Abraham does also, for the promise was \u201cto\nAbraham and to his seed.\u201d The Lord by the prophet Ezekiel spoke of the\ninheritance at the time when David ceased to have a representative on\nhis throne on earth, and He foretold the overthrow of Babylon, Persia,\nGreece, and Rome, in these words: \u201cRemove the diadem, and take off the\ncrown; this shall not be the same; exalt him that is low, and abase him\nthat is high. I will overturn, overturn, overturn it; and it shall be no\nmore, until He come whose right it is; and I will give it Him.\u201d Eze.\n21:26, 27.\n\nSo Christ sits on His Father\u2019s throne, \u201cfrom henceforth expecting till\nHis enemies be made His foot-stool.\u201d Soon will He come, but not until\nthe last soul has accepted Him that can by any possibility be induced to\naccept salvation. Those who are led by the Spirit of God, are the sons\nof God, and joint-heirs with Christ, so that Christ can not come into\nthe inheritance before they do. The seed is one, not divided. When He\ncomes to execute judgment, and to slay those who said, \u201cWe will not have\nthis Man to reign over us,\u201d He comes \u201cwith ten thousands of His holy\nones.\u201d Jude 14.\n\nThen will the seed be complete, and the promise will be fulfilled. And\nuntil that time the law will faithfully perform its task of stirring up\nand pricking the consciences of sinners, giving them no rest until they\nbecome identified with Christ, or cast Him off altogether. Do you accept\nthe terms? Will you cease your complaints against the law which would\nsave you from sinking into a fatal sleep? And will you in Christ accept\nits righteousness? Then, as Abraham\u2019s seed, and an heir according to the\npromise, you can rejoice in your freedom from the bondage of sin,\nsinging:\u2014\n\n                        \u201cI\u2019m the child of a King,\n                          The child of a King,\n                        With Jesus my Saviour,\n                          I\u2019m the child of a King.\u201d\n\n\n\n\n                              CHAPTER IV.\n                         The Adoption of Sons.\n\n\n                          A LITTLE RETROSPECT.\n\n\nIt is absolutely impossible to exhaust any portion of Scripture. The\nmore one studies it, the more one sees in it, and not only that, but the\nmore one becomes conscious of the fact that there is much more in it\nthan appears to view. The Word of God, like Himself, is absolutely\nunfathomable. One\u2019s understanding of any given portion of the Scripture\ndepends on the thoroughness of his knowledge of that which precedes it.\nLet us, therefore, give a little further attention to that portion of\nthe third chapter of this Epistle which treats of\n\n\n                               The Seed.\n\n\nFirst of all, it must be borne in mind that Christ is the Seed. That is\nplainly stated. But Christ did not live for Himself, and He is not heir\nsimply for Himself. He has won an inheritance, not for Himself, but for\nHis brethren. God\u2019s purpose is to \u201cgather together in one all things in\nChrist.\u201d He will finally put an end to divisions of every kind, and He\ndoes it now in those who accept Him. In Christ there are no distinctions\nof nationality, and no classes and ranks. No Christian thinks of any\nother man as English, German, French, Russian, Turk, Chinese, or\nAfrican, but simply as a man, and, therefore, a possible heir of God\nthrough Christ. If that other man, no matter what his race or nation, be\nalso a Christian, then the bond becomes mutual, and, therefore, still\nstronger. \u201cThere is neither Jew nor Greek, there is neither bond nor\nfree, there is neither male nor female; for ye are all one in Christ\nJesus.\u201d It is for this reason that it is impossible for a Christian to\nengage in war. He knows no distinction of nationality, but regards all\nmen as his brothers. But the chief reason why he can not engage in\nwarfare is that the life of Christ is his life, for he is one with\nChrist; and it would be as impossible for him to fight as it would be\nfor Christ to seize a sword and wield it in self-defense; and two\nChristians can no more fight against each other than Christ can fight\nagainst Himself.\n\nHowever, we are not now engaged in discussing war, but are merely\nshowing the absolute unity of believers in Christ. They are one. There\nis, therefore, but one Seed, and that is Christ; for, however many\nmillions of true believers there may be, they are only one in Christ.\nEach man has his own individuality, but it is in every case only the\nmanifestation of some phase of the individuality of Christ. In a human\nbody there are many members, and all members have, not the same office,\nbut differ in their individuality; yet there is absolute unity and\nharmony in every healthy body. With those who have put on the new man,\nwhich is renewed in knowledge after the image of Him that created him,\n\u201cthere is neither Greek nor Jew, circumcision nor uncircumcision,\nBarbarian, Scythian, bond nor free; but Christ is all, and in all.\u201d Col.\n3:11.\n\n\n                              The Harvest.\n\n\nIn Christ\u2019s explanation of the parable of the tares and the wheat, we\nare told that \u201cthe good seed are the children of the kingdom.\u201d Matt.\n13:38. The man would not allow the tares to be pulled out of the wheat,\nbecause in the early stage it would be difficult to distinguish in every\ncase between the wheat and the tares, and some of the wheat would be\ndestroyed. So he said, \u201cLet both grow together until the harvest; and in\nthe time of harvest I will say to the reapers, Gather ye together first\nthe tares, and bind them in bundles to burn them; but gather the wheat\ninto my barn.\u201d It is in the harvest that the seed is gathered. Everybody\nknows that. But what the parable especially shows is that it is in the\nharvest that the seed is fully manifested; in short, that the seed comes\nat harvest time. The harvest only waits for the seed to be fully\nmanifested and matured. But \u201cthe harvest is the end of the world.\u201d So\nthe time when \u201cthe seed should come to whom the promise was made,\u201d is\nthe end of the world, when the time comes for the promise of the new\nearth to be fulfilled. Indeed, the seed can not possibly be said to come\nbefore that time, since the end of the world will come just as soon as\nthe last person who can be induced to accept Christ has done so; and the\nseed is not complete as long as there is one grain lacking.\n\nRead now, in the nineteenth verse of the third chapter, that the law was\nspoken because of transgression, \u201ctill the seed should come to whom the\npromise was made.\u201d What do we learn from that?\u2014Simply this, that the law\nas spoken from Sinai, without the change of a single letter, is an\nintegral part of the Gospel, and must be presented in the Gospel until\nthe second coming of Christ, at the end of the world. \u201cTill heaven and\nearth pass, one jot or one tittle shall in nowise pass from the law.\u201d\nAnd what of the time when heaven and earth pass, and the new heaven and\nthe new earth come?\u2014Then the law will not be needed written in a book,\nfor men to preach to sinners, showing them their sins, for it will be in\nthe heart of every man. Heb. 8:10, 11. Done away?\u2014Not by any means; but\nindelibly engraved in the heart of every individual, written not with\nink, but with the Spirit of the living God.\n\nWith the truth concerning the seed before us, and the parable of the\nwheat and the tares fresh in our minds, let us proceed in our study.\n\n\u201cBut I say that so long as the heir is a child, he differeth nothing\nfrom a bond-servant, though he is lord of all; but is under guardians\nand stewards until the term appointed of the father. So we also, when we\nwere children, were held in bondage under the rudiments of the world;\nbut when the fulness of the time came, God sent forth His Son, born of a\nwoman, born under the law, that He might redeem them which were under\nthe law, that we might receive the adoption of sons. And because ye are\nsons, God sent forth the Spirit of His Son into our hearts, crying,\nAbba, Father. So that thou art no longer a bond-servant, but a son; and\nif a son, then an heir through God.\n\n\u201cHowbeit at that time, not knowing God, ye were in bondage to them which\nby nature are no gods; but now that ye have come to know God, or rather\nto be known of God, how turn ye back again to the weak and beggarly\nrudiments, whereunto ye desire to be in bondage over again? Ye observe\ndays, and months, and seasons, and years. I am afraid of you, lest by\nany means I have bestowed labor upon you in vain.\n\n\u201cI beseech you, brethren, be as I am, for I am as ye are. Ye did me no\nwrong; but ye know that because of an infirmity of the flesh I preached\nthe Gospel unto you the first time; and that which was a temptation to\nyou in my flesh ye despised not, nor rejected; but ye received me as an\nangel of God, even as Christ Jesus. Where then is that gratulation of\nyourselves? for I bear you witness, that, if possible, ye would have\nplucked out your eyes and given them to me. So then am I become your\nenemy, because I tell you the truth? They zealously seek you in no good\nway; nay, they desire to shut you out, that ye may seek them. But it is\ngood to be zealously sought in a good matter at all times, and not only\nwhen I am present with you. My little children, of whom I am again in\ntravail until Christ be formed in you, yea, I could wish to be present\nwith you now, and to change my voice; for I am perplexed about you.\n\n\u201cTell me, ye that desire to be under the law, do ye not hear the law?\nFor it is written, that Abraham had two sons, one by the handmaid, and\none by the freewoman. Howbeit the son by the handmaid is born after the\nflesh; but the son by the freewoman is born through promise. Which\nthings contain an allegory; for these women are two covenants; one from\nMount Sinai, bearing children unto bondage, which is Hagar. Now this\nHagar is Mount Sinai in Arabia, and answereth to the Jerusalem that now\nis; for she is in bondage with her children. But the Jerusalem that is\nabove is free, which is our mother. For it is written:\u2014\n\n    \u201cRejoice, thou barren that bearest not;\n    Break forth and cry, thou that travailest not;\n    For more are the children of the desolate than of her which hath the\n       husband.\n\n\u201cNow we, brethren, as Isaac was, are children of promise. But as then he\nthat was born after the flesh persecuted him that was born after the\nSpirit, even so it is now. Howbeit what saith the Scripture? Cast out\nthe handmaid and her son; for the son of the handmaid shall not inherit\nwith the son of the freewoman. Wherefore, brethren, we are not children\nof a handmaid, but of a freewoman.\u201d Galatians 4, R. V.\n\n[Sidenote: A Statement of Fact.]\n\nIt must be apparent to all that the chapter division makes no difference\nin the subject. The third chapter closes with a statement as to who are\nheirs, and the fourth chapter proceeds with a study of the question of\nheirship. The first two verses explain themselves. They are a simple\nstatement of fact. Although a child may be heir to a vast estate, he has\nno more to do with it until he is of age, than a servant has. If he\nshould never come of age, then he would never actually enter upon his\ninheritance. He would have lived all his life as a servant, so far as\nany share in the inheritance is concerned. Now for\n\n\n                            The Application.\n\n\n\u201cSo we also, when we were children, were held in bondage under the\nrudiments of the world.\u201d If we look ahead to the fifth verse, we shall\nsee that the state here known as \u201cchildren\u201d is that before we receive\n\u201cthe adoption of sons.\u201d It represents the condition before we were\nredeemed from the curse of the law, that is, before we were converted.\nIt does not, therefore, mean children of God, as distinguished from\nworldlings, but the \u201cchildren\u201d of whom the apostle speaks in Eph. 4:14,\n\u201ctossed to and fro, and carried about with every wind of doctrine, by\nthe sleight of men, and cunning craftiness, whereby they lie in wait to\ndeceive.\u201d In short, it refers to us in our unconverted state, when we\n\u201cwere by nature the children of wrath, even as others.\u201d\n\n[Sidenote: The Rudiments of the World.]\n\n\u201cWhen we were children,\u201d we were in bondage under the rudiments of the\nworld. No one who has the slightest acquaintance with the Lord needs to\nbe told that the rudiments of the world have nothing in common with Him,\nand do not proceed from Him. \u201cFor all that is in the world, the lust of\nthe flesh, and the lust of the eyes, and the pride of life, is not of\nthe Father, but is of the world. And the world passeth away, and the\nlust thereof.\u201d 1 John 2:16, 17. The friendship of the world is enmity\nwith God. \u201cWhosoever therefore will be a friend of the world is the\nenemy of God.\u201d James 4:4. It is from \u201cthis present evil world\u201d that\nChrist came to deliver us. We are warned to \u201ctake heed lest there shall\nbe any one that maketh spoil of you through his philosophy and vain\ndeceit, after the tradition of men, after the rudiments of the world,\nand not after Christ.\u201d Col. 2:8. The bondage to the rudiments of the\nworld is the condition of walking \u201caccording to the course of this\nworld,\u201d \u201cin the lusts of our flesh, fulfilling the desires of the flesh\nand of the mind;\u201d being \u201cby nature the children of wrath.\u201d Eph. 2:1-3.\nIt is the same bondage that is described in Gal. 3:22-24, before faith\ncame, when we were under the law, \u201cunder sin.\u201d It is the condition of\nmen who are \u201cwithout Christ, being aliens from the commonwealth of\nIsrael, and strangers from the covenants of promise, having no hope, and\nwithout God in the world.\u201d Eph. 2:12.\n\n[Sidenote: All Men Possible Heirs.]\n\nIt may be asked, If such is the condition of those here referred to as\n\u201cchildren,\u201d how can they be spoken of as heirs? The answer is plain. It\nis on the principle that it is not manifest who constitute the seed,\nuntil the harvest. God has not cast off the human race; therefore, since\nthe first man created was called \u201cthe son of God,\u201d it follows that all\nmen are heirs in the sense that they are in their minority. As already\nlearned, \u201cbefore faith came,\u201d although all were wanderers from God, we\nwere kept under the law, guarded by a severe master, \u201cshut up,\u201d in order\nthat we might be led to accept the promise. What a blessed thing it is\nthat God counts even the ungodly, those who are in the bondage of sin,\nas His children,\u2014wandering, prodigal sons, but still children. God has\nmade all men \u201caccepted in the Beloved.\u201d This probationary life is given\nus for the purpose of giving us a chance to acknowledge Him as Father,\nand to become sons indeed. But, unless we come back to Him, we shall die\nas slaves of sin.\n\n[Sidenote: \u201cThe Fulness of the Time.\u201d]\n\nChrist came in the fulness of time. A parallel statement to this is\nfound in Rom. 5:6: \u201cWhen we were yet without strength, in due time\nChrist died for the ungodly.\u201d But the death of Christ serves for those\nwho live now and for those who lived before He was manifested in the\nflesh in Judea, just as well as for the men who lived at that time. His\ndeath made no more change eighteen hundred years ago than it did four\nthousand years ago. It had no more effect on the men of that generation\nthan on the men of any other generation. It is once for all, and,\ntherefore, has an equal effect on every age. \u201cThe fulness of time\u201d was\nthe time foretold in prophecy, when the Messiah should be revealed; but\nthe redemption was for all men in all ages. He was foreordained before\nthe foundation of the world, but was \u201cmanifest in these last times.\u201d 1\nPeter 1:20. If it had been God\u2019s plan that He should have been revealed\nin this century, or even not until the last year before the close of\ntime, it would have made no difference with the Gospel. \u201cHe ever\nliveth,\u201d and He ever has lived, \u201cthe same yesterday, and to-day, and\nforever.\u201d It is \u201cthrough the eternal Spirit\u201d that He offers Himself for\nus (Heb. 9:14), so that the sacrifice is equally present and efficacious\nin every age.\n\n[Sidenote: \u201cBorn of a Woman.\u201d]\n\nGod sent forth His Son, born of a woman, and, therefore, a veritable\nman. He lived an average lifetime on this earth in the flesh, and\nsuffered all the ills and troubles that fall to the lot of \u201cman that is\nborn of woman.\u201d \u201cThe Word was made flesh.\u201d Christ always designated\nHimself as \u201cthe Son of man,\u201d thus forever identifying Himself with the\nwhole human race. The bond of union can never be broken.\n\n[Sidenote: \u201cBorn under the Law.\u201d]\n\nBeing born of a woman, Christ was necessarily born under the law, for\nsuch is the condition of all mankind, and \u201cin all things it behooved Him\nto be made like unto His brethren, that He might be a merciful and\nfaithful High Priest in things pertaining to God, to make reconciliation\nfor the sins of the people.\u201d Heb. 2:17. He takes everything on Himself.\n\u201cHe hath borne our griefs, and carried our sorrows.\u201d \u201cHimself took our\ninfirmities, and bare our disease.\u201d Matt. 8:17, R. V. \u201cAll we like sheep\nhave gone astray; we have turned every one to his own way; and the Lord\nhath laid on Him the iniquity of us all.\u201d He redeems us by coming into\nour place literally, and taking our load off our shoulders. \u201cHim who\nknew no sin He made to be sin on our behalf; that we might become the\nrighteousness of God in Him.\u201d 2 Cor. 5:21, R. V. In the fullest sense of\nthe word, and to a degree that is seldom thought of when the expression\nis used, He became man\u2019s substitute. That is, He permeates our being,\nidentifying Himself so fully with us that everything that touches or\naffects us touches and affects Him. He is not our substitute in the\nsense that one man is a substitute for another, in the army, for\ninstance, the substitute being in one place, while the one for whom he\nis substitute is somewhere else, engaged in some other service. No;\nChrist\u2019s substitution is far different. He is our substitute in that He\nsubstitutes Himself for us, and we appear no more. We drop out entirely,\nso that it is \u201cnot I, but Christ.\u201d Thus we cast our cares on Him, not by\npicking them up and with an effort throwing them on Him, but by humbling\nourselves into the nothingness that we are, so that we leave the burden\nresting on Him alone. Thus we see already how it is that He came\n\n\n               \u201cTo Redeem Them That Were under the Law.\u201d\n\n\nHe does it in the most practical and real way. Whom does He\nredeem?\u2014\u201cThem that were under the law.\u201d We can not refrain from\nreferring for a moment to the idea that some have that this expression,\n\u201cto redeem them that were under the law,\u201d has a mere local application.\nThey would have it that it means that Christ freed the Jews from the\nnecessity of offering sacrifices, or from any further obligation to keep\nthe commandments. Well, suppose we take it as referring only to the\nJews, and especially to those who lived at the time of His first advent;\nwhat then?\u2014Simply this, that we shut ourselves off from any place in the\nplan of redemption. If it was only the Jews that were under the law,\nthen it was only the Jews that Christ came to redeem. Ah, we do not like\nto be left out, when it comes to the matter of redemption! Then we must\nacknowledge that we are, or were before we believed, \u201cunder the law;\u201d\nfor Christ came to redeem none but those who were under the law. \u201cUnder\nthe law,\u201d as we have already seen, means condemned by the law as\ntransgressors. Christ did \u201cnot come to call the righteous, but sinners\nto repentance.\u201d But the law condemns none but those who are amenable to\nit, and who ought to keep it. Therefore, since Christ redeems us from\nthe law, from its condemnation, it follows that He redeems us to a life\nof obedience to it.\n\n[Sidenote: \u201cThat We Might Receive the Adoption of Sons.\u201d]\n\n\u201cBeloved, now are we the sons of God.\u201d 1 John 3:2. \u201cAs many as received\nHim, to them gave He power to become the sons of God, even to them that\nbelieve on His name.\u201d John 1:12. This is an altogether different state\nfrom that described in the third verse as \u201cchildren.\u201d In that state we\nwere \u201ca rebellious people, lying children, children that will not hear\nthe law of the Lord.\u201d Isa. 30:9. Believing on Jesus, and receiving the\nadoption of sons, we are described \u201cas obedient children, not fashioning\nyourselves according to the former lusts in your ignorance.\u201d 1 Peter\n1:14. Christ said, \u201cI delight to do Thy will, O My God; yea, Thy law is\nwithin My heart.\u201d Ps. 40:8. Therefore, since He becomes our substitute,\nas described in the last paragraph but one, literally taking our place,\nnot instead of us, but coming into us, and living our life in us and for\nus, it necessarily follows that the same law must be within our hearts\nwhen we receive the adoption of sons.\n\n[Sidenote: The Witness of the Spirit.]\n\n\u201cIt is the Spirit that beareth witness, because the Spirit is truth.\u201d 1\nJohn 5:6. \u201cBecause ye are sons, God hath sent forth the Spirit of His\nSon into your hearts, crying, Abba, Father,\u201d or, Father, Father. Oh,\nwhat joy and peace come with the entering of the Spirit into the heart\nas a permanent resident; not as a guest merely, but as sole proprietor!\nBeing justified by faith we have peace with God through our Lord Jesus\nChrist, so that we \u201cjoy in God,\u201d rejoicing even in tribulations, having\nhope that never disappoints, because \u201cthe love of God is shed abroad in\nour hearts by the Holy Ghost which is given unto us.\u201d Rom. 5:1-5. Then\nwe can love even as God does; we have the same love, because we have the\nDivine nature. \u201cThe Spirit itself beareth witness with our spirit, that\nwe are the children of God.\u201d \u201cHe that believeth hath the witness in\nhimself.\u201d\n\n[Sidenote: \u201cNo More a Servant, but a Son.\u201d]\n\n\u201cThou art no more a servant, but a son.\u201d It will be seen that as there\nare two kinds of children, so there are two classes of servants. In the\nfirst part of this chapter we have the word \u201cchildren\u201d used to designate\nthose who are not \u201cof full age,\u201d and have not their senses exercised to\ndiscern both good and evil. Heb. 5:14. The promise is to them, even as\nit is \u201cto all that are afar off,\u201d but it remains to be seen if they\nwill, by accepting it, become partakers of the divine nature, and so\nsons of God indeed. While thus the children of wrath, men are servants\nof sin, not servants of God. The Son of God is a servant, but a servant\nin a far different sense from the servant here referred to. The\ncharacter of the servant depends on the master whom he serves. In this\nchapter the word \u201cservant\u201d invariably applies, not to servants of God,\nwho are really sons, but to the bond-servants of sin. Between such a\nservant and a son there is a vast difference. The slave can not possess\nanything; he has no control over himself, and this is his distinguishing\ncharacteristic. The free-born son, on the contrary, has dominion over\nevery created thing, as in the beginning, because he has the victory\nover himself; for \u201che that is slow to anger is better than the mighty;\nand he that ruleth his spirit than he that taketh a city.\u201d\n\n[Sidenote: \u201cIf a Son, Then an Heir.\u201d]\n\nWhen the prodigal son was wandering from the father\u2019s house, he differed\nnothing from a servant, because he was a servant, doing the most menial\ndrudgery. In that condition he came back to the old homestead, feeling\nthat he deserved no better place than that of a servant. But the father\nsaw him while he was yet a long way off, and ran and met him, and\nreceived him as a son, and, therefore, as an heir, although he had\nforfeited all right to heirship. So we have forfeited our right to be\ncalled sons, and have squandered away the inheritance; yet God receives\nus in Christ as sons indeed, and gives us the same rights and privileges\nthat Christ has. Although Christ is now in heaven at the right hand of\nGod, \u201cfar above all principality, and power, and might, and dominion,\nand every name that is named, not only in this world, but also in that\nwhich is to come\u201d (Eph. 1:20, 21), He has nothing that He does not share\nwith us; for \u201cGod, who is rich in mercy, for His great love wherewith He\nloved us, even when we were dead in sins, hath quickened [made alive] us\ntogether with Christ, and hath raised us up together, and made us sit\ntogether in heavenly places in Christ\u201d (Eph. 2:4-6). Christ is one with\nus in our present suffering, that we may be one with Him in His present\nglory. He \u201chath exalted them of low degree.\u201d Even now \u201cHe raiseth up the\npoor out of the dust, and lifteth up the beggar from the dunghill, to\nset them among princes, and to make them inherit the throne of glory.\u201d 1\nSam. 2:8. No king on earth has so great possessions, nor so much actual\npower, as the poorest peasant who knows the Lord as his Father.\n\n[Sidenote: Heathen Bondage.]\n\nThe apostle Paul, writing to the Corinthians, said, \u201cYe know that ye\nwere Gentiles, carried away unto these dumb idols, even as ye were led.\u201d\n1 Cor. 12:2. Even so it was with the Galatians. To them he wrote, \u201cNot\nknowing God, ye were in bondage to them which by nature are no gods.\u201d If\nthis fact is borne in mind, it will save the reader from falling into\nsome very common errors in opinion concerning this Epistle. The\nGalatians had been heathen, worshiping idols, and in bondage to the most\ndegrading superstitions. Bear in mind that this bondage is the same as\nthat which is spoken of in the preceding chapter,\u2014they were \u201cshut up\u201d\nunder the law. It was the very same bondage in which all unconverted\npersons are, for in the second and third chapters of Romans we are told\nthat \u201cthere is no difference; for all have sinned.\u201d The Jews themselves,\nwho did not know the Lord by personal experience, were in the same\nbondage,\u2014the bondage of sin. \u201cEvery one that committeth sin is the\nbond-servant of sin.\u201d John 8:34, R. V. And \u201che that committeth sin is of\nthe devil.\u201d 1 John 3:8. \u201cThe things which the Gentiles sacrifice, they\nsacrifice to devils, and not to God.\u201d 1 Cor. 10:20. If a man is not a\nChristian, he is a heathen; there is no middle ground. If the Christian\napostatizes, he immediately becomes a heathen. We ourselves once walked\n\u201caccording to the course of this world, according to the prince of the\npower of the air, the spirit that now worketh in the children of\ndisobedience\u201d (Eph. 2:2), and we \u201cwere aforetime foolish, disobedient,\ndeceived, serving divers lusts and pleasures, living in malice and envy,\nhateful, hating one another\u201d (Titus 3:3, R. V.). So we also were \u201cin\nbondage to them which by nature are no gods.\u201d The meaner the master, the\nworse the bondage. What language can depict the horror of being in\nbondage to corruption itself?\n\n[Sidenote: In Love with Bondage.]\n\n\u201cNow that ye have come to know God, or rather to be known of God, how\nturn ye back again to the weak and beggarly rudiments, whereunto ye\ndesire to be in bondage over again?\u201d Is it not strange that men should\nbe in love with chains? Christ has proclaimed \u201cliberty to the captives,\nand the opening of the prison to them that are bound\u201d (Isa. 61:1),\nsaying to the prisoners, \u201cGo forth,\u201d and to them that are in darkness,\n\u201cShow yourselves\u201d (Isa. 49:9); yet men who have heard these words, and\nhave come forth, and have seen the light of \u201cthe Sun of Righteousness,\u201d\nand have tasted the sweets of liberty, actually turn round and go back\ninto their prison, submit to be bound with their old chains, even\nfondling them, and labor away at the hard treadmill of sin. Who has not\nhad something of that experience? It is no fancy picture. It is a fact\nthat men can come to love the most revolting things, even death itself;\nfor Wisdom says, \u201cAll they that hate Me love death.\u201d Prov. 8:36. In the\nEpistle to the Galatians we have a vivid picture of human experience.\n\n[Sidenote: Observing Heathen Customs.]\n\n\u201cYe observe days, and months, and times, and years.\u201d This was an\nevidence of their bondage. \u201cAh,\u201d says some one, \u201cthey had gone back to\nthe old Jewish Sabbath; that was the bondage against which Paul would\nwarn us!\u201d How strange it is that men have such an insane hatred of the\nSabbath, which the Lord Himself gave to the Jews, in common with all\nother people on the earth, that they will seize upon every word that\nthey think they can turn against it, although in order to do so they\nmust shut their eyes to all the words that are around it! Anybody who\nreads the Epistle to the Galatians, and thinks as he reads, must know\nthat the Galatians were not Jews. They had been converted from\nheathenism. Therefore, previous to their conversion they had never had\nanything to do with any religious custom that was practised by the Jews.\nThey had nothing whatever in common with the Jews. Consequently, when\nthey turned again to the \u201cweak and beggarly elements\u201d to which they were\nwilling again to be in bondage, it is evident that they were not going\nback to any Jewish practise. They were going back to their old heathen\ncustoms. \u201cBut were not the men who were perverting them Jews?\u201d\u2014Yes, they\nwere. But remember this one thing, when you seek to turn a man away from\nChrist to some substitute for Christ, you can not tell where he will\nend. You can not make him stop just where you want him to. If a\nconverted drunkard loses faith in Christ, he will take up his drinking\nhabits as surely as he lives, even though the Lord may have taken the\nappetite away from him. So when these \u201cfalse brethren\u201d\u2014Jewish opposers\nof \u201cthe truth of the Gospel\u201d as it is in Christ\u2014succeeded in seducing\nthe Galatians from Christ, they could not get them to stop with Jewish\nceremonies. No; they inevitably drifted back to their old heathen\nsuperstitions.\n\n[Sidenote: Forbidden Practises.]\n\nRead the tenth verse again, and then read Deut. 18:10: \u201cThere shall not\nbe found among you any one that maketh his son or his daughter to pass\nthrough the fire, or that useth divination, or an observer of times, or\nan enchanter, or a witch.\u201d Now read what the Lord says to the heathen\nwho would shield themselves from just judgment that is about to come\nupon them: \u201cThou art wearied in the multitude of thy counsels. Let now\nthe astrologers, the star-gazers, the monthly prognosticators, stand up,\nand save thee from these things that shall come upon thee.\u201d Isa. 47:13.\nHere we see that the very things to which the Galatians were returning,\nwere forbidden by the Lord when He brought Israel out of Egypt. Now we\nmight as well say that when God forbade these things He was warning the\nIsraelites against keeping the Sabbath, as to say that Paul was\nupbraiding the Galatians for keeping it, or that he had any reference to\nit whatever. God forbade these things at the very time when He gave the\ncommandment concerning Sabbath-keeping. So far back into their old ways\nhad the Galatians gone that Paul was afraid lest all his labor on them\nhad been in vain. They were forsaking God and returning to \u201cthe weak and\nbeggarly elements of the world,\u201d which no reverent person can think of\nas ever having had any connection with God. They were changing their\nglory for \u201cthat which doth not profit\u201d (Jer. 2:11); for \u201cthe customs of\nthe heathen are vain.\u201d\n\nThere is just as much danger for us in this respect as there ever was\nfor any people. Whoever trusts in himself, having any confidence\nwhatever in the flesh, is worshiping the works of his own hands instead\nof God, just as truly as does any one who makes and bows down to a\ngraven image. It is so easy for a man to trust to his own supposed\nshrewdness, to his ability to \u201ctake care of himself,\u201d and to forget that\nthe thoughts even of the wise are vain, and that there is no power but\nof God. \u201cLet not the wise man glory in his wisdom, neither let the\nmighty man glory in his might, let not the rich man glory in his riches;\nbut let him that glorieth glory in this, that he understandeth and\nknoweth Me, that I am the Lord which exercise loving-kindness, judgment,\nand righteousness, in the earth; for in these things I delight, saith\nthe Lord.\u201d Jer. 9:23, 24.\n\n[Sidenote: The Messenger Not Personally Affronted.]\n\n\u201cHe whom God hath sent speaketh the words of God.\u201d John 3:34. The\napostle Paul was sent by God and the Lord Jesus Christ, and did not\nspeak his own words. He was a messenger, bearing a message from God, and\nnot from any man. The work was not his, nor any other man\u2019s, but God\u2019s,\nand he was but the humble instrument, the earthen vessel, which God had\nchosen as the means of carrying His glorious Gospel of grace. Therefore,\nPaul did not feel affronted when his message was unheeded or even\nrejected. \u201cYe have not injured me at all,\u201d he says. He did not regret\nthe labor that he had bestowed upon the Galatians, on his own account,\nas though it were so much of his time wasted; but he was fearful for\nthem, lest his labor had been in vain as far as they were concerned. The\nman who from the heart can say, \u201cNot unto us, O Lord, not unto us, but\nunto Thy name give glory, for Thy mercy, and for Thy truth\u2019s sake\u201d (Ps.\n115:1), can not feel personally injured if his message is not received.\nWhoever becomes irritated or angry when his teaching is slighted or\nignored or scornfully rejected, shows either that he has forgotten that\nit was God\u2019s words that he was speaking, or else that he had mingled\nwith them or substituted for them words of his own. This is what has led\nto all the persecution that has disgraced the professed Christian\nchurch. Men have arisen speaking perverse things to draw away disciples\nafter themselves, and when their sayings and customs were not heeded,\nthey have been offended, and have visited their vengeance on the\nso-called heretics. No one in all the ages has ever suffered persecution\nfor failure to obey the commandments of God, but only for neglect of\nhuman customs and traditions. It is a grand thing always to be zealous\nin a good thing, but let the zeal be according to sanctified knowledge.\nThe zealous person should frequently ask himself, Whose servant am I? If\nhe is God\u2019s servant, then he will be content with delivering the message\nthat God has given him, leaving vengeance to God, to whom it belongs.\n\n[Sidenote: Power in Weakness.]\n\n\u201cYe know that because of an infirmity of the flesh I preached the Gospel\nunto you the first time.\u201d From the incidental statements in this Epistle\nwe can easily gather the history of the experience of the Galatian\nbrethren, and of Paul\u2019s relation to it. Having been detained in Galatia\nby physical weakness, he preached the Gospel \u201cin demonstration of the\nSpirit and of power,\u201d so that the people saw Christ crucified among\nthem, and, accepting Him, were filled with the power and joy of the Holy\nGhost. Their joy and blessedness in the Lord was testified to publicly,\nand they suffered much persecution in consequence; but this they counted\nas nothing. Paul, in spite of his unsightly appearance (compare 1 Cor.\n2:1-5; 2 Cor. 10:10), was received as God\u2019s own messenger, because of\nthe joyful news that he brought. So highly did they appreciate the\nriches of grace which he had opened up to them, that they would gladly\nhave given their own eyes to supply his deficiency. All this is referred\nto in order that the Galatians may see from what they have fallen, as\nthey consider their present barrenness, and that they may know that the\napostle was disinterested in his solicitude for them. He told them the\ntruth once, and they rejoiced in it; it is not possible that he is\nbecome their enemy because he continues to tell them the same truth.\n\nBut there is still more in these personal references. We must not\nimagine that Paul was pleading for personal sympathy when he referred to\nhis afflictions, and to the great inconvenience under which he had\nlabored. Far from it. Not for a moment did he lose sight of the purpose\nfor which he was writing, namely, to show that \u201cthe flesh profiteth\nnothing,\u201d but that everything of good is from the Holy Spirit of God.\nThe Galatians had \u201cbegun in the Spirit.\u201d Paul was naturally small of\nstature, and weak in body, and was suffering special affliction when he\nfirst met them; yet, in spite of his almost absolute helplessness, he\npreached the Gospel with such mighty power that none could fail to see\nthat there was a real, although unseen, presence with him. The Gospel is\nnot of man, but of God. It was not made known to them by the flesh, and\nthey were not indebted to the flesh for any of the blessings that they\nhad received. What blindness, what infatuation, then, for them to think\nto perfect by their own efforts that which nothing but the power of God\ncould begin! Have we learned this lesson?\n\n[Sidenote: Where Is the Blessedness?]\n\nEverybody who has ever had any acquaintance with the Lord, knows that in\naccepting Him there is joy. It is always expected that a new convert\nwill have a beaming countenance, and a joyful testimony. So it had been\nwith the Galatians. But now their expressions of thanksgiving had given\nplace to bickering and strife. See Gal. 5:15. Is it not strange that\npeople do not expect that old Christians will have as much enthusiasm as\nyoung converts? that it is taken for granted that the first joy, and the\nwarmth of the first love, will gradually die away? So it is, but so it\nshould not be. That which God has against His people is this, that they\nhave left their first love. Rev. 2:4. \u201cThe path of the just is as the\nshining light, that shineth more and more unto the perfect day.\u201d Prov.\n4:18. Note that this is the path of the just, and the just are they who\nlive by faith. When men turn from the faith, or attempt to substitute\nworks for it, the light goes out. Jesus said, \u201cThese things have I\nspoken unto you, that My joy might remain in you, and that your joy\nmight be full.\u201d John 15:11. He gives the oil of joy\u2014the Holy Spirit\u2014for\nmourning, and that is abiding. The life is manifested that we might have\nfulness of joy. 1 John 1:1-4. The fountain of life is never exhausted;\nthe supply is never diminished. If, therefore, our light grows dim, and\nour joy gives place to a dull, monotonous grind, we may know that we\nhave turned aside out of the way of life.\n\n[Sidenote: Desiring to Be under the Law.]\n\n\u201cTell me, ye that desire to be under the law, do ye not hear the law?\u201d\nAfter what we have already had, there will be no one to come with the\nobjection that to be under the law can not be a very deplorable\ncondition, else the Galatians would not have desired to be under it.\n\u201cThere is a way that seemeth right unto a man; but the end thereof are\nthe ways of death.\u201d Prov. 16:25. How many there are who love ways that\neverybody except themselves can see are leading them direct to death;\nyes, there are many who, with their eyes wide open to the consequences\nof their course, will persist in it, deliberately choosing \u201cthe\npleasures of sin for a season,\u201d rather than righteousness and length of\ndays. To be \u201cunder the law\u201d of God is to be condemned by it as a sinner\nchained and doomed to death, yet many millions besides the Galatians\nhave loved the condition, and still love it. Ah, if they would only hear\nwhat it says! There is no reason why they should not hear it, for it\nspeaks in thunder tones. \u201cHe that hath ears to hear, let him hear.\u201d\n\n[Sidenote: \u201cWhat Saith the Law?\u201d]\n\nIt saith, \u201cCast out the bondwoman and her son; for the son of the\nbondwoman shall not be heir with the son of the freewoman.\u201d It speaks\ndeath to all who take pleasure in the beggarly elements of the world.\n\u201cCursed is every one that continueth not in all things which are written\nin, the book of the law to do them.\u201d To what place shall the wicked\nbond-servant be cast out?\u2014\u201cInto outer darkness; there shall be weeping\nand gnashing of teeth.\u201d \u201cFor, behold, the day cometh, that shall burn as\nan oven; and all the proud, yea, and all that do wickedly, shall be\nstubble; and the day that cometh shall burn them up, saith the Lord of\nhosts, that it shall leave them neither root nor branch.\u201d Therefore,\n\u201cRemember ye the law of Moses My servant, which I commanded unto him in\nHoreb for all Israel, with the statutes and judgments.\u201d Mal. 4:1, 4. All\nwho are under the law, whether they be called Jews or Gentiles,\nChristians or Mohammedans, are in bondage to Satan,\u2014in the bondage of\ntransgression and sin,\u2014and are to be cast out. \u201cEvery one that\ncommitteth sin is the bond-servant of sin. And the bond-servant abideth\nnot in the house forever; the son abideth forever.\u201d Thank God, then, for\n\u201cthe adoption of sons.\u201d\n\n[Sidenote: \u201cTwo Sons.\u201d]\n\nThose false teachers would persuade the brethren that in turning from\nwhole-hearted faith in Christ and trusting to works which they\nthemselves could do, they would become children of Abraham, and so heirs\nof the promises. They forgot that Abraham had two sons. I myself have\ntalked with a Jew according to the flesh, who did not know that Abraham\nhad more than one son; and there are many Christians who seem to think\nthat to be descended from Abraham, after the flesh, is all-sufficient to\ninsure one a share in the promised inheritance. \u201cThey which are the\nchildren of the flesh, these are not the children of God; but the\nchildren of the promise are counted for the seed.\u201d Rom. 9:8. Now of the\ntwo sons of Abraham, one was born after the flesh, and the other was by\npromise, born of the Spirit. \u201cBy faith even Sarah herself received power\nto conceive seed when she was past age, since she counted Him faithful\nwho had promised.\u201d Heb. 11:11, R. V. Hagar was an Egyptian slave. The\nchildren of a slave woman are always slaves, even though their father be\na freeman; and so Hagar could bring forth children only to bondage. But\nlong before Ishmael was born, the Lord had plainly signified to Abraham,\nwho wished that his servant Eliezer might be his heir, that it was not a\nbond-servant, even though born in his house, that He had promised him,\nbut a free-born son,\u2014a son born of a freewoman. God has no slaves in His\nkingdom.\n\n[Sidenote: \u201cThese Are the Two Covenants.\u201d]\n\nWhat are the two covenants?\u2014The two women, Hagar and Sarah; for we read\nthat Hagar is Mount Sinai, \u201cwhich gendereth to bondage.\u201d That is, just\nas Hagar could not bring forth any other kind of children than slaves,\nso the law, even the law that God spoke from Sinai, can not beget\nfreemen. It can do nothing but hold them in bondage. \u201cThe law worketh\nwrath;\u201d \u201cfor by the law is the knowledge of sin.\u201d The same is true of\nthe covenant from Sinai, for it consisted merely of the promise of the\npeople to keep that law, and had, therefore, no more power to make them\nfree than the law itself had,\u2014no more power than they already had in\ntheir bondage. Nay, rather, it \u201cgendered to bondage,\u201d since their making\nit was simply a promise to make themselves righteous by their own works,\nand man in himself is \u201cwithout strength.\u201d\n\nConsider the situation: The people were in the bondage of sin; they had\nno power to break their chains; but the speaking of the law made no\nchange in their condition; it introduced no new feature. If a man is in\nprison for crime, you can not release him by reading the statutes to\nhim. It was the law that put him there, and the reading of it to him\nonly makes his captivity more painful.\n\n\u201cThen did not God Himself lead them into bondage?\u201d\u2014Not by any means;\nsince He did not induce them to make that covenant at Sinai. Four\nhundred and thirty years before that time He had made a covenant with\nAbraham, which was sufficient for all purposes. That covenant was\nconfirmed in Christ, and, therefore, was a covenant from above. See John\n8:23. It promised righteousness as a free gift of God through faith, and\nit included all nations. All the miracles that God had wrought in\ndelivering the children of Israel from Egyptian bondage were but\ndemonstrations of His power to deliver them and us from the bondage of\nsin. Yes, the deliverance from Egypt was itself a demonstration not only\nof God\u2019s power, but also of His desire to lead them from the bondage of\nsin, that bondage in which the covenant from Sinai holds men, because\nHagar, who is the covenant from Sinai, was an Egyptian. So when the\npeople came to Sinai, God simply referred them to what He had already\ndone, and then said, \u201cNow therefore, if ye will obey My voice indeed,\nand keep My covenant, then ye shall be a peculiar treasure unto Me above\nall people; for all the earth is Mine.\u201d Ex. 19:5. To what covenant did\nHe refer?\u2014Evidently to the one already in existence, His covenant with\nAbraham. If they would simply keep God\u2019s covenant, that is, God\u2019s\npromise,\u2014keep the faith,\u2014they would be a peculiar treasure unto God, for\nGod, as the possessor of all the earth, was able to do with them all\nthat He had promised. The fact that they in their self-sufficiency\nrashly took the whole responsibility upon themselves, does not prove\nthat God led them into making that covenant, but the contrary. He was\nleading them out of bondage, not into it, and the apostle plainly tells\nus that covenant from Sinai was nothing but bondage.\n\nFurther, if the children of Israel who came out of Egypt had but walked\n\u201cin the steps of that faith of our father Abraham, which he had being\nyet uncircumcised\u201d (Rom. 4:12), the law would never have been spoken\nfrom Sinai; \u201cfor the promise, that he should be the heir of the world,\nwas not to Abraham, or to his seed, through the law, but through the\nrighteousness of faith\u201d (Rom. 4:13). Faith justifies, makes righteous;\nif the people had had Abraham\u2019s faith, they would have had the\nrighteousness that he had; and then there would have been no occasion\nfor the entering of the law, which was \u201cspoken because of\ntransgression.\u201d The law would have been in their hearts, and they would\nnot have needed to be awakened by its thunders to a sense of their\ncondition. God never expected, and does not now expect, that any person\ncan get righteousness by the law proclaimed from Sinai; and everything\nconnected with Sinai shows it. Yet the law is truth, and must be kept.\nGod delivered the people from Egypt, \u201cthat they might observe His\nstatutes, and keep His laws.\u201d Ps. 105:45. We do not get life by keeping\nthe commandments, but God gives us life in order that we may keep them.\n\n[Sidenote: The Two Covenants Parallel.]\n\nNote the statement which the apostle makes when speaking of the two\nwomen, Hagar and Sarah: \u201cThese are the two covenants.\u201d So then the two\ncovenants existed in every essential particular in the days of Abraham.\nEven so they do to-day; for the Scripture says now as well as then,\n\u201cCast out the bondwoman and her son.\u201d We see then that the two covenants\nare not matters of time, but of condition. Let no one flatter himself\nthat he can not be under the old covenant, because the time for that is\npassed. The time for that is passed only in the sense that \u201cthe time\npast of our life may suffice us to have wrought the will of the\nGentiles, when we walked in lasciviousness, lusts, excess of wine,\nrevelings, banquetings, and abominable idolatries.\u201d 1 Peter 4:3.\n\n[Sidenote: Difference Between the Two.]\n\nThe difference is just the difference between a freewoman and a slave.\nHagar\u2019s children, no matter how many she might have had, would have been\nslaves, while those of Sarah would necessarily be free. So the covenant\nfrom Sinai holds all who adhere to it in bondage \u201cunder the law;\u201d while\nthe covenant from above gives freedom, not freedom from obedience to the\nlaw, but freedom from disobedience to it. The freedom is not found away\nfrom the law, But in the law. Christ redeems from the curse, which is\nthe transgression of the law. He redeems us from the curse, that the\nblessing may come on us; and the blessing is obedience to the law.\n\u201cBlessed are the undefiled in the way, who walk in the law of the Lord.\u201d\nPs. 119:1. This blessedness is freedom. \u201cI will walk at liberty; for I\nseek Thy precepts.\u201d Ps. 119:45.\n\nThe difference between the two covenants may be put briefly thus: In the\ncovenant from Sinai we ourselves have to do with the law alone, while in\nthe covenant from above, we have the law in Christ. In the first\ninstance it is death to us, since the law is sharper than any two-edged\nsword, and we are not able to handle it without fatal results; but in\nthe second instance we have the law \u201cin the hand of a Mediator.\u201d In the\none case it is what we can do; in the other case it is what the Spirit\nof God can do. Bear in mind that there is not the slightest question in\nthe whole Epistle to the Galatians as to whether or not the law should\nbe kept. The only question is, How shall it be done? Is it to be our own\ndoing, so that the reward shall not be of grace but of debt? or is it to\nbe God working in us both to will and to do of His good pleasure?\n\n[Sidenote: Mount Sinai and Mount Zion.]\n\n\u201cThis Agar is Mount Sinai in Arabia, and answereth to Jerusalem which\nnow is, and is in bondage with her children. But Jerusalem which is\nabove is free, which is the mother of us all.\u201d As there are the two\ncovenants, so there are two cities to which they pertain. Jerusalem\nwhich now is pertains to the old covenant\u2014to Mount Sinai. It will never\nbe free, but will be replaced by the city of God, the heavenly\nJerusalem, \u201cwhich cometh down out of heaven.\u201d Rev. 3:12; 21:1-5. It is\nthe city for which Abraham looked, the \u201ccity which hath foundations,\nwhose builder and maker is God.\u201d Heb. 11:10; Rev. 21:14. There are many\nwho build great hopes\u2014all their hope\u2014on Jerusalem which now is. For such\nthe veil remaineth \u201cuntaken away in the reading of the old testament.\u201d 2\nCor. 3:14. They are in reality looking to Mount Sinai and the old\ncovenant for salvation, and it is not to be found there. \u201cFor ye are not\ncome unto the mount that might be touched, and that burned with fire,\nnor unto blackness, and darkness, and tempest, and the sound of a\ntrumpet, and the voice of words; which voice they that heard entreated\nthat the word should not be spoken to them any more (for they could not\nendure that which was commanded, And if so much as a beast touch the\nmountain, it shall be stoned, or thrust through with a dart; and so\nterrible was the sight, that Moses said, I exceedingly fear and quake);\nbut ye are come unto Mount Sion, and unto the city of the living God,\nthe heavenly Jerusalem, and to an innumerable company of angels, to the\ngeneral assembly and church of the first-born, which are written in\nheaven, and to God the Judge of all, and to the spirits of just men made\nperfect, and to Jesus the Mediator of the new covenant, and to the blood\nof sprinkling, that speaketh better things than that of Abel.\u201d Heb.\n12:18-24.\n\nWhoever looks to the present Jerusalem for blessings, is looking to the\nold covenant, to Mount Sinai, to bondage; whoever worships with his face\ntoward the New Jerusalem, and who expects blessings only from it, is\nlooking to the new covenant, to Mount Zion, to freedom; for \u201cJerusalem\nwhich is above is free.\u201d From what is it free?\u2014Free from sin; and since\nit is our mother, it begets us anew, so that we also become free from\nsin. Free from the law?\u2014Yes, certainly, for the law has no condemnation\nfor them who are in Christ Jesus.\n\nBut do not let anybody deceive you with vain words, telling you that you\nmay now trample God\u2019s law underfoot,\u2014that law which He Himself\nproclaimed in such awful majesty from Sinai. Coming to Mount Sion,\u2014to\nJesus, the Mediator of the new covenant, and to the blood of\nsprinkling,\u2014we become free from sin,\u2014from transgression of the law. The\nbasis of God\u2019s throne in Zion is His law. From the throne proceed the\nsame \u201clightnings and thunderings and voices\u201d (Rev. 4:5; 11:19) as from\nSinai, because the selfsame law is there. But it is \u201cthe throne of\ngrace,\u201d and, therefore, in spite of the thunders, we come to it boldly,\nassured that from God, the Judge of all, who sits upon the mercy-seat,\nwe shall obtain mercy. Nay, more, we shall also find grace to help in\ntime of need,\u2014grace to help us in the hour of temptation to sin,\u2014for out\nof the midst of the throne, from the slain Lamb (Rev. 5:6), flows the\nriver of water of life, bringing to us from the heart of Christ \u201cthe law\nof the Spirit of life.\u201d We drink of it, we bathe in it, and we find\ncleansing from all sin.\n\n\u201cWhy didn\u2019t the Lord bring the people directly to Mount Zion then, where\nthey could find the law as life, and not to Mount Sinai, where it was\nonly death?\u201d\n\nThat is a very natural question, and one that is easily answered. It was\nbecause of their unbelief. When God brought Israel out of Egypt, it was\nHis purpose to bring them to Mount Zion as directly as they could go.\nWhen they had crossed the Red Sea, they sang an inspired song, of which\nthis was a part: \u201cThou in Thy mercy hast led forth the people which Thou\nhast redeemed; Thou hast guided them in Thy strength unto Thy holy\nhabitation.\u201d \u201cThou shalt bring them in, and plant them in the mountain\nof Thine inheritance, in the place, O Lord, which Thou hast made for\nThee to dwell in, in the sanctuary, O Lord, which Thy hands have\nestablished.\u201d Ex. 15:13, 17. If they had continued singing, they would\nvery soon have come to Zion; for the redeemed of the Lord \u201ccome with\nsinging unto Zion,\u201d and everlasting joy is upon their heads. Isa. 35:10;\n51:11. The dividing of the Red Sea was the proof of this. See verse 10.\nBut they soon forgot the Lord, and murmured in unbelief. Therefore \u201cthe\nlaw was added because of transgressions.\u201d It was their own fault\u2014the\nresult of their sinful unbelief\u2014that they came to Mount Sinai instead of\nto Mount Zion.\n\nNevertheless, God did not leave Himself without witness of His\nfaithfulness. At Mount Sinai the law was in the hand of the same\nMediator, Jesus, to whom we come when we come to Zion; and from the Rock\nin Horeb, which is Sinai, flowed the living stream, the water of life\nfrom the heart of Christ. Ex. 17:6; 1 Cor. 10:4. There they had not\nmerely the picture, but the reality, of Mount Zion. Every soul whose\nheart there turned to the Lord, would have beheld His unveiled glory,\neven as Moses did, and, being transformed by it, would have found the\nministration of righteousness, instead of the ministration of\ncondemnation. \u201cHis mercy endureth forever;\u201d and even upon the clouds of\nwrath from which proceed the thunders and lightnings of the law, shines\nthe glorious face of the Sun of Righteousness, and forms the bow of\npromise.\n\n[Sidenote: \u201cThe Son Abideth Ever.\u201d]\n\n\u201cCast out the bondwoman and her son; for the son of the bondwoman shall\nnot be heir with the son of the freewoman.\u201d \u201cThe bond-servant abideth\nnot in the house forever; the son abideth forever.\u201d John 8:35, R. V.\nHere is comfort for every soul. You are a sinner, or, at best, \u201ctrying\nto be a Christian,\u201d and you tremble with terror at these words, as you\nrealize that you are in bondage,\u2014that sin has a hold upon you, and you\nare bound by the cords of evil habits. Ah, you must learn not to be\nafraid when the Lord speaks, for He speaks peace, even though it be with\na voice of thunder! The more majestic the voice, the greater the peace\nthat He gives. Take courage! The son of the bondwoman is the flesh and\nits works. \u201cFlesh and blood can not inherit the kingdom of God; neither\ndoth corruption inherit incorruption.\u201d But God says, \u201cCast out the\nbondwoman and her son,\u201d and if you are willing that His will shall be\ndone in you as it is done in heaven, He will see that the flesh and its\nworks are cast out from you, and you will be \u201cdelivered from the bondage\nof corruption into the glorious liberty of the children of God.\u201d That\ncommand which so frightened you is simply the voice commanding the evil\nspirit to depart, and to come no more into you. It speaks to you victory\nover every sin. Receive Christ by faith, and you have the power to\nbecome the son of God, heir of a kingdom which can not be moved, but\nwhich, with all its people, abideth forever.\n\n[Sidenote: \u201cStand Fast, Therefore.\u201d]\n\nWhere shall we stand?\u2014\u201cIn the liberty wherewith Christ hath made us\nfree.\u201d And what freedom is that?\u2014It is the freedom of Christ Himself,\nwhose delight was in the law of the Lord, because it was in His heart.\nPs. 40:8. \u201cThe law of the Spirit of life in Christ Jesus hath made me\nfree from the law of sin and death.\u201d Rom. 8:2. We stand only by faith.\n\nIn this freedom there is no trace of bondage. It is perfect liberty. It\nis liberty of soul, liberty of thought, as well as liberty of action. It\nis not that we are simply given the ability to keep the law, but we are\ngiven the mind that finds delight in doing it. It is not that we comply\nwith the law because we see no other way of escape from punishment; that\nwould be galling bondage. It is from such bondage that God\u2019s covenant\nreleases us. No; the promise of God, when accepted, puts the mind of the\nSpirit into us, so that we find the highest pleasure in obedience to all\nthe precepts of God\u2019s Word. The soul is as free as a bird soaring above\nthe mountain-tops. It is the glorious liberty of the children of God,\nwho have the full range of \u201cthe breadth, and length, and depth, and\nheight\u201d of God\u2019s universe. It is the liberty of those who do not have to\nbe watched, but who can be trusted anywhere, since their every step is\nbut the movement of God\u2019s own holy law. Why be content with bondage,\nwhen such limitless freedom is yours? The prison doors are open; walk\nout into God\u2019s freedom.\n\n                 \u201cOut of my shameful failure and loss,\n                   Jesus, I come. Jesus, I come.\n                 Into the glorious gain of Thy cross,\n                   Jesus, I come to Thee.\n                 Out of earth\u2019s sorrows, into Thy balm,\n                   Out of life\u2019s storm, and into Thy calm,\n                 Out of distress to jubilant psalm,\n                   Jesus, I come to Thee.\n\n                 \u201cOut of unrest and arrogant pride,\n                   Jesus, I come. Jesus, I come.\n                 Into Thy blessed will to abide,\n                   Jesus, I come to Thee.\n                 Out of myself to dwell in Thy love,\n                   Out of despair into raptures above,\n                 Upward for aye on wings like a dove,\n                   Jesus, I come to Thee.\u201d\n\n\n\n\n                               CHAPTER V.\n                   The Spirit\u2019s Power over the Flesh.\n\n\nWith freedom did Christ set us free; stand fast therefore, and be not\nentangled again in a yoke of bondage.\n\n\u201cBehold, I Paul say unto you, that, if ye receive circumcision, Christ\nwill profit you nothing. Yea, I testify again to every man that\nreceiveth circumcision, that he is a debtor to do the whole law. Ye are\nsevered from Christ, ye who would be justified by the law; ye are fallen\naway from grace. For we through the Spirit by faith wait for the hope of\nrighteousness. For in Christ Jesus neither circumcision availeth\nanything, nor uncircumcision; but faith working through love. Ye were\nrunning well; who did hinder you that ye should not obey the truth? This\npersuasion came not of him that calleth you. A little leaven leaveneth\nthe whole lump. I have confidence to you-ward in the Lord, that ye will\nbe none otherwise minded; but he that troubleth you shall bear his\njudgment, whosoever he be. But I, brethren, if I still preach\ncircumcision, why am I still persecuted? then hath the stumbling-block\nof the cross been done away. I would that they which unsettle you would\neven cut themselves off.\n\n\u201cFor ye, brethren, were called for freedom; only use not your freedom\nfor an occasion to the flesh, but through love be servants one to\nanother. For the whole law is fulfilled in one word, even in this: Thou\nshalt love thy neighbor as thyself. But if ye bite and devour one\nanother, take heed that ye be not consumed one of another.\n\n\u201cBut I say, Walk by the Spirit, and ye shall not fulfil the lust of the\nflesh. For the flesh lusteth against the Spirit, and the Spirit against\nthe flesh; for these are contrary the one to the other; that ye may not\ndo the things that ye would. But if ye are led by the Spirit, ye are not\nunder the law. Now the works of the flesh are manifest, which are these,\nfornication, uncleanness, lasciviousness, idolatry, sorcery, enmities,\nstrife, jealousies, wraths, factions, divisions, heresies, envyings,\ndrunkenness, revelings, and such like; of the which I forewarn you, even\nas I did forewarn you; that they which practise such things shall not\ninherit the kingdom of God. But the fruit of the Spirit is love, joy,\npeace, long-suffering, kindness, goodness, faithfulness, meekness,\ntemperance; against such there is no law. And they that are of Christ\nJesus have crucified the flesh with the passions and the lusts thereof.\n\n\u201cIf we live by the Spirit, by the Spirit let us also walk. Let us not be\nvainglorious, provoking one another, envying one another.\u201d Galatians 5,\nR. V.\n\n                  *       *       *       *       *\n\nThe connection between the fourth and fifth chapters of Galatians is\ncloser than between any other two, so much so that it is difficult to\nsee how anybody could ever have hit upon the idea of making a chapter\ndivision. One can not possibly close his reading of the fourth chapter\nwith the thirty-first verse, but must take in the first verse of the\nfifth chapter, as we have done. But we have not by any means learned all\nfrom that verse that we may, and we therefore dwell upon it longer.\n\n[Sidenote: The Freedom That Christ Gives.]\n\nWhen Christ was manifest in the flesh, His work was to proclaim\n\u201cdeliverance to the captives,\u201d and \u201cto set at liberty them that are\nbruised.\u201d The miracles that He performed were practical illustrations of\nthis work, and one of the most striking may well be considered at this\nstage of our study.\n\n\u201cAnd He was teaching in one of the synagogues on the Sabbath. And,\nbehold, there was a woman which had a spirit of infirmity eighteen\nyears, and was bowed together, and could in nowise lift up herself. And\nwhen Jesus saw her, He called her to Him, and said unto her, Woman, thou\nart loosed from thine infirmity. And He laid His hands on her; and\nimmediately she was made straight, and glorified God.\u201d Luke 13:10-13.\n\nThen when the hypocritical ruler of the synagogue complained because\nJesus did this miracle on the Sabbath, He referred to how each one would\nloose his ox or ass from the stall, and lead him to water, and then\nsaid:\u2014\n\n\u201cAnd ought not this woman, being a daughter of Abraham, whom Satan hath\nbound, lo, these eighteen years, be loosed from this bond on the Sabbath\nday?\u201d\n\nTwo features in this case are worthy of special note: The woman was\nbound by Satan, and she had a spirit of infirmity, or absence of\nstrength.\n\nNow note how accurately this describes our condition before we meet\nChrist.\n\n1. We are bound by Satan, \u201ctaken captive by him at his will.\u201d \u201cEvery one\nthat committeth sin is the bond-servant of sin\u201d (John 8:34), and \u201che\nthat committeth sin is of the devil\u201d (1 John 3:8). \u201cHis own iniquities\nshall take the wicked himself, and he shall be holden with the cords of\nhis sins.\u201d Prov. 5:22. Sin is the cord with which Satan binds us.\n\n2. We have a spirit of infirmity, and can in nowise lift ourselves up,\nor free ourselves from the chains that bind us. It was when we were\n\u201cwithout strength\u201d that Christ died for us. Rom. 5:6. Now these two\nwords, \u201cwithout strength,\u201d are translated from the very same word that\nis rendered \u201cinfirmity\u201d in the account of the woman whom Jesus healed.\nShe was \u201cwithout strength.\u201d To be without strength means to have no\nstrength at all. That is our condition.\n\n[Sidenote: What Jesus Does for Us.]\n\nWhat now does Jesus do for us?\u2014He takes the weakness, and gives us in\nreturn His strength. \u201cWe have not an High Priest which can not be\ntouched with the feeling of our infirmities.\u201d Heb. 4:15. \u201cHimself took\nour infirmities, and bare our sicknesses.\u201d Matt. 8:17. He becomes all\nthat we are, in order that we may become all that He is. He was \u201cborn\nunder the law, to redeem them that were under the law.\u201d He hath\ndelivered us from the curse, being made a curse for us, that the\nblessing might come to us. Although He knew no sin, He was made to be\nsin for us, \u201cthat we might be made the righteousness of God in Him.\u201d 2\nCor 5:21.\n\n[Sidenote: Why He Does It.]\n\nWhy did Jesus make that woman free from her infirmity?\u2014In order that she\nmight walk at liberty. Certainly it was not in order that she might\ncontinue of her own free will to do that which before she was obliged to\ndo. And why does He make us free from sin?\u2014In order that we may live\nfree from sin. On account of the weakness of our flesh, we are unable to\ndo the righteousness of the law; therefore Christ, who is come in the\nflesh, and who has power over all flesh, strengthens us with might by\nHis Spirit in the inner man, that the righteousness of the law may be\nfulfilled in us, who walk not after the flesh, but after the Spirit. We\ncan not tell how He does it; He alone knows how it is done, because He\nalone has the power; but we may know the reality of it.\n\n[Sidenote: Present Freedom.]\n\nPay special attention to the words of Jesus to the woman, uttered while\nshe was yet bound down, and unable to lift herself up: \u201cThou art loosed\nfrom thine infirmity.\u201d \u201cThou art loosed,\u201d present tense. That is just\nwhat He says to us. To every captive He has proclaimed deliverance. The\nwoman \u201ccould in nowise lift up herself;\u201d yet at the word of Christ she\nat once stood erect. She could not do it, yet she did. The things that\nare impossible for men are possible for God. \u201cThe Lord upholdeth all\nthat fall, and raiseth up all those that be bowed down.\u201d Ps. 145:14.\nFaith does not make facts; it only lays hold of them. There is not a\nsingle soul that is bowed down with the weight of sin which Satan hath\nbound on him, whom Christ does not lift up. Freedom is his; he has only\nto make use of it. Let the message be sounded far and wide. Let every\nsoul hear it, that Christ has given deliverance to every captive.\nThousands will rejoice at the news.\n\nChrist came to restore that which was lost; He redeems us from the\ncurse; He hath redeemed us; therefore the liberty wherewith He makes us\nfree is the liberty that existed before the curse came. Man was made a\nking. It was not merely the one individual first created who was made\nking, but all mankind. \u201cIn the day that God created man, in the likeness\nof God made He him; male and female created He them; and blessed them,\nand called their name Adam,\u201d that is, man. Gen. 5:1, 2. \u201cAnd God said,\nLet us make man in our image, after our likeness; and let them have\ndominion over the fish of the sea, and over the fowl of the air, and\nover the cattle, and over all the earth, and over every creeping thing\nthat creepeth upon the earth. So God created man in His own image, in\nthe image of God created He him; male and female created He them. And\nGod blessed them, and God said unto them, Be fruitful, and multiply, and\nreplenish the earth, and subdue it; and have dominion,\u201d etc. The\ndominion, we see, was given to every human being, male and female.\n\nThis dominion was universal. When God made man, He \u201cput all things in\nsubjection under his feet. For in that He put all in subjection under\nhim, He left nothing that is not put under him.\u201d Heb. 2:8. The dominion\nwas not confined to this planet; for when God crowned man with glory and\nhonor, He set him over the works of His hands (Heb. 2:7), and we read,\n\u201cThou, Lord, in the beginning hast laid the foundation of the earth; and\nthe heavens are the works of Thine hands\u201d (Heb. 1:10). This shows how\nfree man was before the curse came; for it is self-evident that a ruler\nmust have absolute freedom, at least as far as his dominion extends,\nelse he is not ruler.\n\nIt is true that now we do not see all things put under man; \u201cbut we\nbehold Him who hath been made a little lower than the angels, even\nJesus, because of the suffering of death crowned with glory and honor,\nthat by the grace of God He should taste death for every man\u201d (Heb. 2:9,\nR. V.), and thus redeem every man from the curse of the lost dominion.\n\u201cCrowned with glory and honor.\u201d A crown implies kingship, and Christ\u2019s\ncrown is that which man had when he was set over the works of God\u2019s\nhands. Accordingly, Christ (as man, mind you, in the flesh), just as He\nwas about to ascend to heaven after the resurrection, said: \u201cAll power\nis given unto Me in heaven and in earth. Go ye therefore.\u201d Matt. 28:18,\n19. This indicates that the same power is given to us in Him; and this\nis made certain by the inspired prayer that we might know the exceeding\ngreatness of God\u2019s power in us who believe, \u201caccording to the working of\nHis mighty power, which He wrought in Christ, when He raised Him from\nthe dead, and set Him at His own right hand in the heavenly places, far\nabove all principality, and power, and might, and dominion, and every\nname that is named, not only in this world, but also in that which is to\ncome; and hath put all things under His feet;\u201d and this prayer is\nfollowed by the statement that God has made us alive in Christ, and\n\u201craised us up together, and made us sit together in heavenly places in\nChrist Jesus.\u201d Eph. 1:18-22; 2:1-6.\n\nChrist has tasted death for us as man, and through the cross has\nredeemed us from the curse. If we are crucified with Him, we are also\nrisen with Him, and made to sit together with Him in the heavenly\nplaces, with all things under our feet. If we do not know this, it is\nonly because we have not allowed the Spirit to reveal it to us. The eyes\nof our heart need to be enlightened by the Spirit, that we may know what\nis \u201cthe hope of His calling, and what the riches of the glory of His\ninheritance in the saints.\u201d The exhortation to those who are dead and\nrisen with Christ is, \u201cLet not sin therefore reign in your mortal body,\nthat ye should obey it in the lusts thereof.\u201d Rom. 6:12. That shows that\nwe are masters. We have authority over sin, that it shall have no\ndominion over us.\n\nWe have redemption through the blood of Christ, even the forgiveness of\nsin (Eph. 1:7); and when He \u201cwashed us from our sins in His own blood,\u201d\nHe \u201cmade us kings and priests unto God and His Father.\u201d Rev. 1:5, 6.\nGlorious dominion! Glorious freedom! Freedom from the power of the\ncurse, even while surrounded by it; freedom from \u201cthis present evil\nworld,\u201d\u2014the lust of the flesh, the lust of the eyes, and the pride of\nlife! The freedom of the universe (power in heaven and on earth), so\nthat neither \u201cthe prince of the power of the air\u201d nor the \u201crulers of the\ndarkness of this world\u201d can have any dominion over us! It is the freedom\nand authority that Christ had when He said, \u201cGet thee hence, Satan.\u201d And\nthe devil immediately left Him. It is authority \u201cover all the power of\nthe enemy.\u201d Luke 10:19. It is such freedom that nothing in heaven or\nearth can coerce us, to make us do anything against our will. God will\nnot attempt it, for we hold our freedom from Him; and no one else can do\nit. It is power over the elements, so that they will serve us, instead\nof controlling us. We shall learn to recognize Christ and His cross in\neverything, so that the curse will be powerless over us, and our minds\nand bodies will not be subject to every change in the weather. Our\nhealth will spring forth speedily; for the life of Jesus will be\nmanifest in our mortal flesh. Such glorious liberty no tongue or pen can\ndescribe. Believe in it as the Holy Spirit makes it known, accept it,\nand stand fast in it; yea, stand fast!\n\n[Sidenote: \u201cStand Fast.\u201d]\n\n\u201cBy the word of the Lord were the heavens made; and all the host of them\nby the breath of His mouth.\u201d \u201cHe spake, and it was done; He commanded,\nand it stood fast.\u201d Ps. 33:6, 9. The same word that created the starry\nhost, speaks to us, \u201cStand fast!\u201d It is not a command that leaves us as\nhelpless as before, but one which carries the performance of the act\nwith it. Recall the cases of the lame men who were healed. John 5:5-9;\nActs 3:2-8; 14:8-10. The command does the thing commanded. The heavens\ndid not create themselves, but were brought into existence by the word\nof the Lord. Then let them be your teachers. \u201cLift up your eyes on high,\nand see who hath created these, that bringeth out their host by number;\nHe calleth them all by name; by the greatness of His might, and for that\nHe is strong in power, not one is lacking.\u201d Isa. 40:26, R. V. \u201cHe giveth\npower to the faint; and to them that have no might He increaseth\nstrength.\u201d Isa. 40:29. Listen to the words, \u201cStand fast!\u201d\n\n[Sidenote: A Question of Profit.]\n\n\u201cIf ye receive circumcision, Christ will profit you nothing.\u201d It should\nbe understood that much more is involved than the mere rite of\ncircumcision. The proof of this is found in the fact that this Epistle,\nwhich has so much to say about circumcision, has been preserved by the\nLord for us, and contains the Gospel message for all time; yet\ncircumcision as a rite is not a burning, living question now. Nobody is\nseeking to have Christians submit to the rite of circumcision in the\nflesh.\n\nThe question under consideration is how to obtain\nrighteousness\u2014salvation from sin\u2014and the inheritance of righteousness.\nThe fact is that it can be obtained only by faith\u2014by receiving Christ\ninto the heart, and allowing Him to live His life in us. Abraham had\nthis righteousness of God by faith of Jesus Christ, and God gave Him\ncircumcision as a sign of that fact. It had a peculiar significance to\nAbraham, serving continually to remind him of his failure, when he\ntried, by means of the flesh, to fulfil God\u2019s promise. The record of it\nserves the same purpose for us. It signifies that \u201cthe flesh profiteth\nnothing,\u201d and is not, therefore, to be depended on. The mere fact of\nbeing circumcised did not make Christ of no avail, for Paul was himself\ncircumcised, and as a matter of expediency he had Timothy circumcised.\nActs 16:1-3. But Paul did not count his circumcision nor any other\nexternal thing of any value (Phil. 3:4-7), and when it was proposed to\ncircumcise Titus, as a thing necessary to salvation, he would not allow\nit (Gal 2:3-5).\n\nThat which was to be only the sign of an already-existing fact, was\ntaken by subsequent generations as the means of establishing the fact.\nCircumcision, therefore, stands in this Epistle as the representative of\nall kinds of work done by men with a view of obtaining righteousness.\nOutward circumcision, in the flesh, which was what Judaizing teachers\nwere seeking to impose on believers from among the Gentiles as the great\nmeans of salvation (see Acts 15:1), stands for the works of the flesh,\nas opposed to the Spirit.\n\nNow the truth is stated that if a person does anything with the\nexpectation of being saved by it, that is, of getting salvation by his\nown work, Christ profits him nothing. If Christ be not accepted as a\ncomplete Redeemer, He is not accepted at all. That is to say, if Christ\nbe not accepted for what He is, He is rejected. He can not be other than\nwhat He is. Christ is not divided; and He does not share with any other\nperson or thing the honor of being Saviour. Therefore it is easy to see\nthat if any one were circumcised with a view to receiving salvation\nthereby, that would show absence of faith in Christ as the\nall-sufficient and only Saviour of mankind.\n\nGod gave circumcision as a sign of faith in Christ; the Jews perverted\nit into a substitute for faith. So when a Jew boasted in his\ncircumcision, he was boasting of his own righteousness. This is shown by\nverse 4: \u201cChrist is become of no effect unto you, whosoever of you are\njustified by the law; ye are fallen from grace.\u201d This is no\ndisparagement of the law, but of man\u2019s ability to keep the law. It is\nthe glory of the law that it is so holy, and its requirements are so\ngreat, that no man is able to attain to the perfection of it. Only in\nChrist is the righteousness of the law ours; and true circumcision is to\nworship God in Spirit, to rejoice in Christ Jesus, and to put no\nconfidence in the flesh. Phil. 3:3.\n\n[Sidenote: In Debt to the Law.]\n\n\u201cI testify again to every man that is circumcised, that he is a debtor\nto do the whole law.\u201d\n\n\u201cThere!\u201d exclaims some one, \u201cthat shows that the law is a thing to be\navoided; for Paul says that those who are circumcised have got to do the\nwhole law; and he warns them not to be circumcised.\u201d\n\nNot quite so hasty, my friend. Stick a little more closely to the text.\nRead it again, and you will see that the bad thing is not the law, nor\nthe doing of the law, but that the thing to be avoided is being a debtor\nto the law. Is there not a vast difference? It is a good thing to have\nfood to eat and clothes to wear, but it is a sorrowful thing to be in\ndebt for these necessary things. Sadder yet is it to be in debt for\nthem, and yet to lack them.\n\nA debtor is one who owes something. He who is in debt to the law, owes\nwhat the law demands, namely, righteousness. Therefore, whoever is in\ndebt to the law is under the curse; for it is written, \u201cCursed is every\none that continueth not in all things that are written in the book of\nthe law to do them.\u201d So to attempt to get righteousness by any other\nmeans than by faith in Christ is to incur the curse of eternal debt. He\nis eternally in debt, for he has nothing wherewith to pay; yet the fact\nthat he is in debt to the law,\u2014debtor to do the whole law,\u2014shows that he\nought to do it all. How shall he do it?\u2014\u201cThis is the work of God, that\nye believe on Him whom He hath sent.\u201d John 6:29. Let him cease trusting\nin himself, and receive and confess Christ in his flesh, and then the\nrighteousness of the law will be fulfilled in him, because he will not\nwalk after the flesh, but after the Spirit.\n\n[Sidenote: \u201cThe Hope of Righteousness by Faith.\u201d]\n\n\u201cFor we through the Spirit wait for the hope of righteousness by faith.\u201d\nDon\u2019t pass this verse by without reading it more than once, or you will\nthink that it says something that it does not say. And as you read it,\nthink of what you have already learned about the promise of the Spirit.\n\nDon\u2019t imagine that this verse teaches that, having the Spirit, we must\nwait for righteousness. Not by any means; the Spirit brings\nrighteousness. \u201cThe Spirit is life because of righteousness.\u201d Rom. 8:10.\nWhen He is come, He will convince the world of sin and of righteousness.\nJohn 16:8. Whoever, therefore, receives the Spirit, has the conviction\nof sin, and has also the righteousness which the Spirit shows him that\nhe lacks, and which the Spirit alone can bring.\n\nWhat is the righteousness which the Spirit brings?\u2014It is the\nrighteousness of the law; this we know, \u201cfor we know that the law is\nspiritual.\u201d Rom. 7:14.\n\nWhat, then, about the \u201chope of righteousness,\u201d for which we wait through\nthe Spirit? Notice that it does not say that we through the Spirit hope\nfor righteousness, but that we wait for the hope of righteousness by\nfaith, that is, the hope which the possession of righteousness brings.\nLet us briefly go over this matter in detail. It will not take long, for\nwe have already studied it, and all that we have to do is to refresh our\nminds.\n\n1. The Spirit of God is \u201cthe Holy Spirit of promise.\u201d Not the Spirit\npromised, but the Spirit the possession of whom insures to us the\npromise of God.\n\n2. That which God has promised to us, as children of Abraham, is an\ninheritance. The Holy Spirit is the earnest or pledge of this\ninheritance, until the purchased possession is redeemed and bestowed\nupon us. Eph. 1:13, 14.\n\n3. This inheritance that is promised is the new heavens and the new\nearth, \u201cwherein dwelleth righteousness.\u201d 2 Peter 3:13.\n\n4. The Spirit brings righteousness; for the Spirit is Christ\u2019s\nrepresentative, the means by which Christ Himself, who is our\nrighteousness, comes to dwell in our hearts. John 14:16-18.\n\n5. Therefore the hope which the Spirit brings is the hope which the\npossession of righteousness brings, namely, the hope of an inheritance\nin the kingdom of God, the earth made new.\n\n6. The righteousness which the Spirit brings to us is the righteousness\nof the law of God, which by the Spirit is written in our hearts, instead\nof on tables of stone. Rom. 2:29; 2 Cor. 3:3.\n\n7. The sum of the whole matter, therefore, is this, that if we will\nwholly distrust ourselves, and will acknowledge that in us there\ndwelleth no good thing, and that consequently no good thing can come\nfrom us; and so, instead of thinking ourselves so powerful that we can\ndo the law, will allow the Holy Spirit to fill us, that thus we may be\nfilled with the righteousness of the law, we shall have living hope\ndwelling in us. The hope of the Spirit\u2014the hope of righteousness by\nfaith\u2014has no element of uncertainty in it; it is positive assurance. But\nin nothing else is there any hope. He who has not \u201cthe righteousness\nwhich is of God by faith,\u201d has no hope whatever. Only Christ in us is\n\u201cthe hope of glory.\u201d\n\n[Sidenote: No Power Except in Faith.]\n\n\u201cFor in Jesus Christ neither circumcision availeth anything, nor\nuncircumcision; but faith which worketh by love.\u201d The word here rendered\n\u201cavaileth\u201d is the same word that is rendered \u201cable\u201d in Luke 13:24; Acts\n15:10; 6:10. In Phil. 4:13 it is rendered \u201ccan do.\u201d The statement,\ntherefore, amounts to this: Circumcision is not able to do anything,\nneither is uncircumcision; but faith alone, which works by love, can do\nanything. This faith which works by love is found only in Christ Jesus.\n\nBut what is it that there is talk about doing?\u2014Nothing else than the law\nof God. No man can do it, whatever his state or condition. The\nuncircumcised man has no power to keep the law, and circumcision has no\npower to enable him to do it. One may boast of his circumcision, and\nanother may boast of his uncircumcision, but both are alike vain. By the\nlaw of faith boasting is excluded (Rom. 3:27); for since the faith of\nChrist alone can keep the righteousness of the law, there is no chance\nfor us to tell what we have done.\n\n\n                         \u201cAll to Christ I owe.\u201d\n\n\n[Sidenote: Hindered.]\n\nThe Galatian brethren had started well, for they had \u201cbegun in the\nSpirit;\u201d but somebody had hindered them in the way. The question is,\n\u201cWho did hinder you that ye should not obey the truth?\u201d God\u2019s law is the\ntruth (Ps. 119:142), and the Galatian brethren had started out to obey\nit; they had succeeded in the beginning, but later on had been hindered\nin their progress. Why?\u2014\u201cBecause they sought it not by faith, but as it\nwere by the works of the law. For they stumbled at that\nstumbling-stone.\u201d Christ is the way, and the truth, and the life, and\nthere is no stumbling in Him. He is made unto us righteousness; the\nperfection of the law is in Him, for His life is the law.\n\n[Sidenote: \u201cThe Offense of the Cross.\u201d]\n\nThe cross is and always has been a symbol of disgrace. To be crucified\nwas to be subjected to the most ignominious death known. The apostle\nsaid that if he preached circumcision, that is, righteousness by works,\nthe offense of the cross would cease. The offense of the cross is that\nit is a confession of human frailty and sin, and of inability to do any\ngood thing. To take the cross of Christ means to depend solely on Him\nfor everything, and this is the abasement of all human pride. Men love\nto fancy themselves independent. They have no objection to any goodness\nthat they themselves can do. One might preach \u201cmorality\u201d to a band of\nrobbers, or to any heathen, and it would be well received, so long as\nthey were exhorted to get it by their own efforts. Indeed, they would\nfeel flattered, rather than otherwise, for such, preaching would imply\nthat they were already righteous in themselves. But let the cross be\npreached; let it be made known that in man dwelleth no good thing, and\nthat all must be received as a gift, and straightway somebody is\noffended.\n\n[Sidenote: Liberty to Serve, Not to Sin.]\n\n\u201cFor, brethren, ye have been called unto liberty; only use not liberty\nfor an occasion to the flesh; but by love serve one another.\u201d The two\npreceding chapters tell about bondage, imprisonment. Before faith comes,\nwe are shut up under sin, debtors to the law. The faith of Christ sets\nus free, but as we are set at liberty, the admonition is given us, \u201cGo,\nand sin no more.\u201d We have been set at liberty from sin, not at liberty\nto sin. How many make a mistake here! Many sincere people imagine that\nin Christ we are at liberty to ignore the law, and to set it at\ndefiance, forgetting that the transgression of the law is sin. 1 John\n3:4. To serve the flesh is to commit sin, \u201cbecause the carnal mind is\nenmity against God; for it is not subject to the law of God, neither\nindeed can be.\u201d Rom. 8:7. So when the apostle exhorts us not to use our\nliberty for an occasion of the flesh, he simply warns us not to misuse\nthe liberty which Christ gives us, and to bring ourselves into bondage\nagain by transgressing the law. Instead of this, we should by love serve\none another; for love is the fulfilling of the law.\n\nRecall what has been said in this chapter concerning the liberty\nwherewith Christ makes us free. He gives us the liberty of the first\ndominion. But remember that God gave the dominion to mankind, and that\nin Christ all are made kings. This shows that the only human being over\nwhom any Christian has the right to rule is himself. The great man in\nChrist\u2019s kingdom is he who rules his own spirit. As kings, our subjects\nare found in the lower orders of created beings, in the elements, and in\nour own flesh, but not in our fellow-men. We are to serve them. We are\nto have in us the mind that was in Christ while He was still in the\nroyal court in heaven, \u201cin the form of God,\u201d which led Him to take \u201cthe\nform of a servant.\u201d Phil. 2:5-7. He did not change His nature in coming\nto this earth, but only His form; therefore, as Anointed King in Zion,\nHe was a servant. This is further seen by the fact that He washed the\nfeet of the disciples, with full consciousness of the fact that He was\ntheir Master and Lord, and that He came from God and went to God. John\n13:3-13. Moreover, when all the redeemed saints appear in glory, Christ\nHimself \u201cshall gird Himself, and make them to sit down to meat, and will\ncome forth and serve them.\u201d Luke 12:37. The greatest freedom is found in\nservice\u2014in service rendered to our fellows in the name of Jesus. He who\ndoes the greatest service\u2014not greatest as men reckon, but what they\nwould call lowest\u2014is the greatest. This we learn from Christ, who is\nKing of kings and Lord of lords, because He is servant of all,\nperforming service that nobody else would or could do. God\u2019s servants\nare all kings.\n\n[Sidenote: Love Fulfils the Law.]\n\nLove is not a substitute for the keeping of the law, but is the\nperfection of it. Just here it would be well to read 1 Cor. 13. \u201cLove\nworketh no ill to his neighbor; therefore love is the fulfilling of the\nlaw.\u201d Rom. 13:10. \u201cIf any man say, I love God, and hateth his brother,\nhe is a liar; for he that loveth not his brother whom he hath seen, how\ncan he love God whom he hath not seen?\u201d 1 John 4:20. If, therefore, a\nman loves his neighbor it must be that he loves God. \u201cLove is of God,\u201d\nfor \u201cGod is love.\u201d Therefore love is the life of God. If that life be in\nus, and be given free course, the law will necessarily be in us, for\nGod\u2019s life is the law for all creation. That life of love was manifested\nin the gift of Himself for the world. \u201cHereby perceive we the love of\nGod, because He laid down His life for us; and we ought to lay down our\nlives for the brethren.\u201d\n\n[Sidenote: Love Is Unselfishness.]\n\nThis follows from the foregoing; for since love means service, and\nservice means the doing of something for others, it is evident that love\ntakes no thought of itself, and that he who loves has no thought but of\nhow he may bless others. So we read, \u201cLove suffereth long, and is kind;\nlove envieth not; love vaunteth not itself, is not puffed up, doth not\nbehave itself unseemly, seeketh not its own, is not provoked, taketh not\naccount of evil.\u201d 1 Cor. 13:4, 5, R. V.\n\nIt is just on this vital point that everybody in the world is making or\nhas made a mistake. Happy are they who have found out their mistake, and\nhave come to the understanding and practise of true love. \u201cLove seeketh\nnot her own.\u201d Therefore self-love is not love at all, in the right sense\nof the word. It is only a base counterfeit. Yet the most of that which\nin the world is called love, is not really love for another, but is love\nof self. Even that which should be the highest form of love known on\nearth, the love which is used by the Lord as a representation of His\nlove for His people,\u2014the love of husband and wife,\u2014is more often\nselfishness than real love. Leaving out of the question, as unworthy of\nnotice, marriages that are formed for the purpose of gaining wealth or\nposition in society, it is a fact, which all will recognize when their\nattention is called to it, that in nearly every case the parties to a\nmarriage are thinking more of their own individual happiness than of the\nhappiness of the other. Of course this condition of things exists in\nvarying degrees, and in proportion as real, unselfish love exists, is\nthere real happiness; for it is a lesson that the world is slow to\nlearn, that true happiness is found only when one ceases to seek for it,\nand sets about making it for others.\n\n[Sidenote: \u201cLove Never Faileth.\u201d]\n\nHere again is a test which shows that much that is called love is not\nlove. Love never ceases. The statement is absolute, never. There is no\nexception, and no allowance made for circumstances. Love is not affected\nby circumstances. We often hear about one\u2019s love growing cold, but that\nis something that can never happen. Love is always warm, always flowing;\nnothing can freeze the fountain of love. Love is absolutely endless and\nunchangeable, simply because it is the life of God. There is no other\nlove than the love of God, therefore the only possibility for true love\nto be manifested among mankind is for the love of God to be shed abroad\nin the heart by the Holy Spirit.\n\n[Sidenote: Why Love?]\n\nSometimes when a declaration of love is made, the loved one asks, \u201cWhy\ndo you love me?\u201d Just as if anybody could give a reason for love! Love\nis its own reason. If the lover can tell just why he loves another, then\nthat very answer shows that he does not really love. Whatever object he\nnames as a reason for love, may sometime cease to exist, and then his\nsupposed love ceases to exist; but \u201clove never faileth.\u201d Therefore love\ncan not depend upon circumstances. So the only answer that can be given\nto the question as to why one loves, is \u201cbecause,\u201d because of love. Love\nloves, simply because it is love. Love is the quality of the individual\nwho loves, and he loves because he has love, irrespective of the\ncharacter of the object. The truth of this is seen when we go back to\nGod, the Fountain of love. He is love; love is His life; but no\nexplanation of His existence can be given. The highest human conception\nof love is to love because we are loved, or because the object of our\nlove is lovable. But God loves the unlovely, and those who hate Him. \u201cWe\nalso were aforetime foolish, disobedient, deceived, serving divers lusts\nand pleasures, living in malice and envy, hateful, hating one another.\nBut when the kindness of God our Saviour, and His love toward man,\nappeared, not by works done in righteousness, which we did ourselves,\nbut according to His mercy He saved us.\u201d Titus 3:3, 4, R. V. \u201cIf ye love\nthem which love you, what reward have ye? do not even the publicans the\nsame?\u201d \u201cBe ye therefore perfect, even as your Father which is in heaven\nis perfect.\u201d Matt. 5:46, 48.\n\n[Sidenote: Working no Ill.]\n\n\u201cLove worketh no ill to his neighbor.\u201d The word \u201cneighbor\u201d means whoever\ndwells near. Love, therefore, extends to everything with which it comes\nin contact. He who loves must necessarily love everybody. It may be\nobjected that love does make distinctions, and the case of husband and\nwife, or of any of the members of a family, may be cited. But the\nobjection does not hold, for the family relation, rightly understood,\nwas instituted in order that by a union love might the more effectually\nbe manifested to others. On the principle that strength is not merely\ndoubled, but increased tenfold, by union, as shown by the statement that\n\u201cone shall chase a thousand, and two put ten thousand to flight,\u201d union\nmultiplies the working value of love. If two persons, each of whom has\nthis unselfish love to all mankind, unite in love, then their union\nmakes them ten times better able to serve others. If any one thinks this\nis too high a standard, let him remember that we are considering a very\nhigh thing\u2014the highest thing in the universe. We are talking of love,\nabsolute and unqualified, as it comes from heaven, and not that which\nhas been dragged through the mire of earth. Poor, frail human beings\ncertainly need the very best.\n\nSince love worketh no ill to his neighbor, it obviously follows that\nChristian love,\u2014and there is really no other love, as we have seen,\u2014does\nnot admit of wars and fightings. No philosophy can ever make it appear\nthat it does a man any good to kill him. When the soldiers asked John\nthe Baptist what they should do, as followers of the Lamb of God, to\nwhom he pointed, he replied, \u201cDo violence to no man.\u201d Luke 3:14. Those\nwho asked were \u201csoldiers on service,\u201d as we see from the margin of the\nRevised Version. And the margin also gives as the alternative rendering\nof John\u2019s answer, \u201cPut no man in fear.\u201d It would be a very mild war in\nwhich this command was followed. If an army were composed of\nChristians,\u2014true followers of Christ,\u2014when they came in contact with the\nenemy, instead of shooting them, they would find out what they needed,\nand supply their wants. \u201cIf thine enemy hunger, feed him; if he thirst,\ngive him drink; for in so doing thou shalt heap coals of fire on his\nhead. Be not overcome of evil, but overcome evil with good.\u201d Rom. 12:\n20, 21.\n\n[Sidenote: \u201cTake Heed.\u201d]\n\n\u201cBut if ye bite and devour one another, take heed that ye be not\nconsumed one of another.\u201d See into what danger the Galatians had run by\nfollowing evil counsel. By departing from the simplicity of the faith,\nthey were bringing themselves under the curse, and in danger of hell\nfire. For \u201cthe tongue is a fire, a world of iniquity; so is the tongue\namong our members, that it defileth the whole body, and setteth on fire\nthe course of nature; and it is set on fire of hell.\u201d James 3:6. The\ntongue has devoured more than the sword, for the sword would never be\ndrawn if it were not for the unruly tongue. No man can tame it, but God\ncan. He had done it in the case of the Galatians, when their mouths were\nfilled with blessing and praise; but what a change had again taken\nplace! As the result of their later instruction, they had descended from\nblessing to bickering, and instead of talking to edification, were about\nto devour one another.\n\n[Sidenote: \u201cThe Leaven of Malice and Wickedness.\u201d]\n\nVerses 8 and 9, following the question, \u201cWho did hinder you that ye\nshould not obey the truth?\u201d manifestly apply here as well as there,\nsince biting and devouring are very strong evidences of not obeying the\ntruth. \u201cThis persuasion cometh not of Him that calleth you.\u201d God is the\nGod of peace. Of Christ, the Prince of peace, it was said, \u201cHe shall not\nstrive\u201d (Matt. 12:19); therefore \u201cthe servant of the Lord must not\nstrive\u201d (2 Tim. 2:24). The Gospel of Jesus Christ is \u201cthe Gospel of\npeace.\u201d Eph. 6:15. When there is bickering and strife in the church, be\nsure that the Gospel has been sadly perverted. Let no one flatter\nhimself on his orthodoxy, or his soundness in the faith, while he has a\nquarrelsome disposition, or can be provoked to quarrel. Dissension and\nstrife are the marks of departure from the faith, if one was ever in it;\nfor, \u201cbeing justified by faith, we have peace with God through our Lord\nJesus Christ.\u201d Rom. 5:1. We are not merely at peace with God, but we\nhave peace with Him\u2014His peace. So this new persuasion, which led to\nstrife and the devouring of one another with the tongue of unholy fire,\ndid not come from God, who had called them into the Gospel. Only a step\naside often leads to a wide divergence. Two lines of railway may seem to\nlie parallel, yet insensibly they diverge until they lead in opposite\ndirections. \u201cA little leaven leaveneth the whole lump.\u201d A seemingly\n\u201clittle error,\u201d no matter what it be, has in it the germ of all\nwickedness. \u201cWhosoever shall keep the whole law, and yet offend in one\npoint, he is guilty of all.\u201d James 2:10. A single false principle\nadhered to, will wreck the whole life and character. The little foxes\nspoil the vines.\n\n[Sidenote: The Works of the Flesh.]\n\nWhat are the works of the flesh?\u2014Here is a sample list of them:\n\u201cAdultery, fornication, uncleanness, lasciviousness, idolatry,\nwitchcraft, hatred, variance, emulations, wrath, strife, seditions,\nheresies, envyings, murders, drunkenness, revelings.\u201d Not a\npleasant-sounding list, is it? But it is not all of them, for the\napostle adds, \u201cand such like.\u201d There is a good deal to think about in\nthis list, taken in connection with the statement that \u201cthey which do\nsuch things shall not inherit the kingdom of God.\u201d Compare this list\nwith that given by the Lord in Mark 7:21-23, as the things that come\nfrom within, from the heart of man. They are the very life of the\nnatural man. They belong to man by nature. Compare both these lists with\nthe list given in Rom. 1:28-32, as the things done by the heathen, who\ndid not like to retain God in their knowledge. They are the things that\nare done by all who do not know the Lord.\n\nThen compare these lists of sins with the list given by the apostle Paul\nin 2 Tim. 3:1-5, of things that will be done in the last days by those\nwho even have a form of godliness. It will be noticed that all these\nlists are essentially the same. When men turn from \u201cthe truth of the\nGospel,\u201d which is the power of God unto salvation to every one that\nbelieveth, they inevitably fall under the power of these sins.\n\n[Sidenote: \u201cThere Is No Difference.\u201d]\n\nThere is only one flesh of man (1 Cor. 15:39), since all the inhabitants\nof the earth are descendants of the one pair\u2014Adam and Eve. \u201cBy one man\nsin entered into the world\u201d (Rom. 5:12), so that whatever sin there is\nin the world is common to all flesh. Therefore it is that in the plan of\nsalvation \u201cthere is no difference between the Jew and the Greek; for the\nsame Lord over all is rich unto all that call upon Him.\u201d Rom. 10:12. See\nalso Rom. 3:21-24. No person on earth can boast over another, or has any\nright to despise another because of his sinful, degraded condition. The\nsight or knowledge of low vices in any people, instead of making us feel\ncomplacent over our superior morality, ought, on the contrary, to fill\nus with sorrow and shame; for it is but a reminder to us of what our\nhuman nature is. The works that manifest themselves in that murderer,\nthat drunkard, or that libertine, are simply the works of our flesh. The\nflesh of mankind has nothing else in its power but just such works as\nare described in this chapter.\n\n[Sidenote: \u201cAnd Such Like.\u201d]\n\nRead again that list of the works of the flesh. Some of them are\ngenerally recognized as very bad, or, at any rate, as not respectable;\nbut others are commonly regarded as venial sins, if not absolute\nvirtues. Notice, however, the words \u201cand such like,\u201d which indicate that\nall the things here named are identical in character. The Scripture\ntells us that hatred is murder. \u201cWhosoever hateth his brother is a\nmurderer.\u201d 1 John 3:15. Moreover, anger is also murder, as shown by the\nSaviour in Matt. 5:21, 22. Envy, which is so common, also contains\nmurder in it. But who regards emulation as sinful? Isn\u2019t emulation\nencouraged everywhere? Are not children from their infancy taught to\nstrive to surpass somebody else? Is not emulation fostered, not only in\nschools of all kinds, but also in the home and in the church? In the\nSabbath-school, emulation is fostered by the records that are often read\nout. So far from being regarded as sinful in the extreme, it is\ncultivated. And yet the Word of God assures us that it is of the same\nkind as adultery, fornication, murder, and drunkenness, and that they\nwhich do such things shall not inherit the kingdom of God. Is it not a\nfearful thing?\n\n                  *       *       *       *       *\n\nThe love of self, the desire for the supremacy, is the source of all the\nother sins that are mentioned. Out of that have grown innumerable\nmurders; and yet many mothers are unconsciously training their children\nin that very evil, even while striving to bring them up properly, by\nsaying: \u201cNow see if you can behave better than so and so.\u201d \u201cSee if you\ncan not learn to read or play better than such an one.\u201d \u201cSee if you can\nnot keep your clothes looking as nice as that one.\u201d All such\nexpressions, which are everyday words in thousands of households, are\nteaching emulation, setting a false standard. The child is not taught to\ndistinguish between the right and the wrong, and to love the right, but\nis simply trained to appear better than somebody else. That leads to\nself-deception and Pharisaism, for all that is thought necessary is to\npresent a better appearance than others, while the heart is corrupt.\nThose others may not be of very high character, and so the emulator is\nsatisfied, even in this faulty exertion, with simply appearing better\nthan some one who is himself very bad. Go through the entire list, and\nstudy each word carefully. Ah, the abominable works of the flesh are\nlurking where many least suspect them! They are wherever human flesh is,\nand are manifest in some form or other wherever the flesh is not\ncrucified. Sin coucheth at the door.\n\n[Sidenote: The Flesh and the Spirit in Conflict.]\n\nThe flesh and the Spirit of God have nothing in common. They are\n\u201ccontrary the one to the other,\u201d that is, they lie over against each\nother, like two active foes, each eagerly watching the opportunity to\ncrush the other. The flesh is corruption; it can not inherit the kingdom\nof God, because corruption doth not inherit incorruption. 1 Cor. 15:50.\nThe flesh can not be converted; it must be destroyed. The carnal\n(fleshly) mind \u201cis enmity against God; for it is not subject to the law\nof God, neither indeed can be. So then they that are in the flesh can\nnot please God.\u201d Rom. 8:7, 8. Here is the secret of the backsliding of\nthe Galatians, and of the trouble which so many find in living the\nChristian life. The Galatians began in the Spirit, but thought to attain\nto perfection by the flesh (chapter 3:3), a thing as impossible as to\nreach the stars by delving in the earth. So many people desire to do\nright, but, not having definitely and fully yielded to the Spirit, they\ncan not do the things that they would. The Spirit strives with them, and\nhas partial control, or is at times quite fully yielded to, and they\nhave a rich experience; then the Spirit is grieved, the flesh asserts\nitself, and they seem like other persons. They are swayed at times by\nthe mind of the Spirit, and at times by the mind of the flesh (Rom.\n8:6), and so, being double-minded, they are unstable in all their ways\n(James 1:8). It is a most unsatisfactory position in which to be.\n\n[Sidenote: The Spirit and the Law.]\n\n\u201cIf ye be led of the Spirit, ye are not under the law.\u201d \u201cFor we know\nthat the law is spiritual; but I am carnal, sold under sin.\u201d Rom. 7:14.\nThe flesh and the Spirit are in opposition; but against the fruits of\nthe Spirit there is no law. Gal. 5:22, 23. Therefore the law is against\nthe works of the flesh. The carnal mind is \u201cnot subject to the law of\nGod.\u201d So those who are in the flesh can not please God, but are \u201cunder\nthe law.\u201d This is another clear proof of the fact that to be \u201cunder the\nlaw\u201d is to be a transgressor of it. \u201cThe law is spiritual;\u201d therefore\nall who are led by the Spirit are in full harmony with the law, and so\nthey are not under it.\n\nHere again we see that the controversy was not whether or not the law\nshould be kept; that never at that time came into the mind of anybody\nprofessing godliness. But the question was concerning how it could be\nfulfilled. The Galatians were being led astray by the flattering\nteaching that they themselves had power to do it, while the heaven-sent\napostle strenuously maintained that only through the Spirit could it be\nkept. This he showed from the Scriptures, from the history of Abraham,\nand from the experience of the Galatians themselves. They began in the\nSpirit, and as long as they continued in the Spirit, they ran well; but\nwhen they substituted themselves for the Spirit, immediately the works\nbegan to manifest themselves, which were wholly contrary to the law. The\nHoly Spirit is the life of God; God is love; love is the fulfilling of\nthe law; the law is spiritual. Therefore whoever would be spiritual must\nsubmit to the righteousness of God, which is witnessed to by the law,\nbut is gained only through the faith of Jesus Christ. Whoever is led by\nthe Spirit must keep the law, not as a condition of receiving the\nSpirit, but as the necessary result.\n\nWe often find people who profess to be so spiritual, so wholly led by\nthe Spirit, that they do not need to keep the law. They admit that they\ndo not keep the law, but say that it is the Spirit that leads them to do\nas they do, and that, therefore, it can not be sin, even though opposed\nto the law. Such persons make the terrible mistake of substituting their\nown carnal mind for the mind of the Spirit. They have confounded the\nflesh with the Spirit, and have thus put themselves in the place of God.\nThat is the very worst kind of popery. To speak against the law of God,\nis to speak against the Spirit. They are terribly blinded, and should\npray, \u201cOpen Thou mine eyes, that I may behold wondrous things out of Thy\nlaw.\u201d\n\n[Sidenote: The Fruit of the Spirit.]\n\nThe first-fruit of the Spirit is love, and \u201clove is the fulfilling of\nthe law.\u201d Joy and peace come next, for, \u201cbeing justified by faith, we\nhave peace with God through our Lord Jesus Christ.\u201d \u201cAnd not only so,\nbut we also joy in God through our Lord Jesus Christ.\u201d Rom. 5:1, 11.\nChrist was anointed with the Holy Ghost (Acts 10:38), or, as stated in\nanother place, \u201cwith the oil of gladness\u201d (Heb. 1:9). The service of God\nis a joyful service. The kingdom of God is \u201crighteousness, and peace,\nand joy in the Holy Ghost.\u201d Rom. 14:17. He who is not glad, not\noccasionally merely, but all the time,\u2014glad in adversity as well as in\nprosperity,\u2014does not yet know the Lord as he should. The words of Christ\nlead to fulness of joy. John 15:11.\n\nLove, joy, peace, long-suffering, gentleness, goodness, faith, meekness,\ntemperance, must come forth spontaneously from the heart of the true\nfollower of Christ. They can not be forced. But they do not dwell\nnaturally in us. It is natural for us to be angry and exasperated,\ninstead of gentle and long-suffering, when opposed. Note the contrast\nbetween the works of the flesh and the fruits of the Spirit. The first\ncome naturally; therefore, in order for the good fruit to be borne, we\nmust be made completely over into new creatures. \u201cA good man out of the\ngood treasure of his heart bringeth forth that which is good.\u201d Luke\n6:45. Goodness comes not from any man, but from the Spirit of Christ\ncontinually dwelling in him.\n\n[Sidenote: Christ\u2019s by Crucifixion.]\n\n\u201cThey that are Christ\u2019s have crucified the flesh with the passions and\nlusts.\u201d It is by death that we become joined to Christ. As many as are\nbaptized into Christ, have put on Christ (Gal. 5:27), and as many as\nhave been baptized into Christ, have been baptized into His death (Rom.\n6:3). \u201cOur old man is crucified with Him, that the body of sin might be\ndestroyed, that henceforth we should not serve sin. For he that is dead\nis freed from sin.\u201d Rom. 6:6, 7. \u201cI am crucified with Christ;\nnevertheless I live; yet not I, but Christ liveth in me; and the life\nwhich I now live in the flesh I live by the faith of the Son of God, who\nloved me, and gave Himself for me.\u201d Gal. 2:20. This is the experience of\nevery true child of God. \u201cIf any man be in Christ, he is a new\ncreature.\u201d 2 Cor. 5:17. He still lives in the flesh, to all outward\nappearance the same as other men, yet he is in the Spirit, and not in\nthe flesh. Rom. 8:9. He lives in the flesh a life that is not of the\nflesh, and the flesh has no power over him, but, so far as its works are\nconcerned, is dead. \u201cThe body is dead because of sin; but the Spirit is\nlife because of righteousness.\u201d\n\n[Sidenote: Walking in the Spirit.]\n\n\u201cIf we live in the Spirit, let us also walk in the Spirit.\u201d Is there any\ndoubt as to whether or not we live in the Spirit?\u2014Not the slightest, nor\nis there any implied. Because we live in the Spirit, we are in duty\nbound to submit to the Spirit. Only by the Spirit\u2019s power\u2014the same\nSpirit that in the beginning hovered over the face of the deep and\nbrought order out of chaos\u2014can any person live. \u201cThe Spirit of God hath\nmade me, and the breath of the Almighty hath given me life.\u201d Job 33:4.\nBy the same breath were the heavens made. Ps. 33:6. The Spirit of God is\nthe life of the universe. The Spirit of God in our nostrils (Job 27:3)\nkeeps us in life. The Spirit is the universal presence of God, in whom\n\u201cwe live, and move, and have our being.\u201d We are dependent on the Spirit\nfor life, and therefore should walk according to, or be guided by, the\nSpirit. This is our \u201creasonable service.\u201d\n\nWhat a wondrous possibility is here set forth! To live in the flesh as\nthough the flesh were spirit. \u201cThere is a natural body, and there is a\nspiritual body.\u201d \u201cHowbeit that was not first which is spiritual, but\nthat which is natural; and afterwards that which is spiritual.\u201d 1 Cor.\n15:44, 46. The natural body we now have; the spiritual body all the true\nfollowers of Christ will receive at the resurrection. See 1 Cor.\n15:42-44, 50-53. Yet in this life, in the natural body, men are to be\nspiritual,\u2014to live just as they will in the future spiritual body. \u201cYe\nare not in the flesh, but in the Spirit, if so be that the Spirit of God\ndwell in you.\u201d Rom. 8:9. \u201cThe natural man receiveth not the things of\nthe Spirit of God; for they are foolishness unto him; neither can he\nknow them; because they are spiritually discerned. But he that is\nspiritual judgeth all things.\u201d 1 Cor. 2:14, 15.\n\n\u201cExcept a man be born again [from above], he can not see the kingdom of\nGod.\u201d \u201cThat which is born of the flesh is flesh; and that which is born\nof the Spirit is spirit.\u201d John 3:3, 6. By our natural birth we inherit\nall the evils enumerated in this fifth chapter of Galatians, \u201cand such\nlike.\u201d We are fleshly; corruption rules in us. By the new birth we\ninherit the fulness of God, being made \u201cpartakers of the Divine nature,\nhaving escaped the corruption that is in the world through lust.\u201d 2\nPeter 1:4. \u201cThe old man, which is corrupt according to the deceitful\nlusts\u201d (Eph. 4:22), is crucified, and \u201cput off,\u201d \u201cthat the body of sin\nmight be destroyed, that henceforth we should not serve sin\u201d (Rom. 6:6).\nAbiding in the Spirit, walking in the Spirit, the flesh with its lusts\nhas no more power over us than if we were actually dead and in our\ngraves. It is then the Spirit of God alone that animates the body. The\nSpirit uses the flesh as an instrument of righteousness. The flesh is\nstill corruptible, still full of lusts, still ready to rebel against the\nSpirit, but as long as we yield our wills to God, the Spirit holds the\nflesh in check. If we waver, if we in our hearts turn back to Egypt, or\nif we become self-confident, and so relax our dependence on the Spirit,\nthen we build again the things that we destroyed, and again make\nourselves transgressors. But this need not be. Christ has \u201cpower over\nall flesh,\u201d and He has demonstrated His ability to live a spiritual life\nin human flesh.\n\nThis is the Word made flesh, God manifest in the flesh. It is the\nrevelation of \u201cthe love of Christ, which passeth knowledge, that we\nmight be filled with all the fulness of God.\u201d With this Spirit of love\nand meekness ruling us, we shall not be desirous of vainglory, provoking\none another, envying one another. All things will be of God, and this\nwill be acknowledged, so that none will have any disposition to boast\nover another.\n\nThis Spirit of life in Christ\u2014the life of Christ\u2014is given freely to all.\n\u201cWhosoever will, let him take the water of life freely.\u201d \u201cFor the Life\nwas manifested, and we have seen it, and bear witness, and show unto you\nthat eternal life, which was with the Father, and was manifested unto\nus.\u201d \u201cThanks be unto God for His unspeakable gift.\u201d\n\n\n\n\n                              CHAPTER VI.\n                        The Glory of the Cross.\n\n\nIn the last part of the fifth chapter, and in the sixth, we learn the\npractical character of the entire Epistle. Hasty readers are likely to\nthink that there is a division in it, and that the latter part treats of\npractical, spiritual life, while the first part is devoted to\ntheoretical doctrines. This is a great error. No part of the Bible is\ntheory; it is all fact. There is no part of the Bible that is not\nspiritual and practical. Moreover, it is all doctrine. Doctrine means\nteaching. Christ\u2019s talk to the multitudes on the mount is called\ndoctrine, because \u201cHe opened His mouth and taught them.\u201d Some people\nexpress a sort of contempt for doctrine; they speak slightingly of it,\nas though it belonged to the realm of abstruse theology, and not to\npractical, every-day life. Such ones unconsciously do dishonor to the\npreaching of Christ, which was nothing else but doctrine. That is to\nsay, He always taught the people. All true doctrine is intensely\npractical; it is given to men for no other purpose than to be practised.\n\n[Sidenote: Sermonizing Not Doctrine.]\n\nPeople are led into this error by a wrong use of words. That which they\ncall doctrine, and which they speak of as impractical, is not doctrine,\nbut sermonizing. That is impractical, and has no place in the Gospel. No\npreacher of the Gospel ever \u201cdelivers a sermon.\u201d If he does, it is\nbecause he chooses for a time to do something else besides preach the\nGospel. Christ never delivered a sermon. Instead of that, He gave the\npeople doctrine; that is to say, He taught them. He was \u201ca Teacher sent\nfrom God.\u201d So the Gospel is all doctrine; it is instruction in the life\nof Christ.\n\nThe object of this Epistle is clearly seen in this closing portion. It\nis not to furnish ground for controversy, but to silence it by leading\nthe readers to submit themselves to the Spirit, whose fruits are love,\njoy, peace, long-suffering, gentleness, goodness. Its purpose is to\nreclaim those who are sinning against God by \u201ctrying to serve\u201d Him in\ntheir \u201cown weak way,\u201d and to lead them to serve indeed \u201cin newness of\nSpirit.\u201d All the so-called argument of the preceding portion of the\nEpistle is simply the demonstration of the fact that \u201cthe works of the\nflesh,\u201d which are sin, can be escaped only by the circumcision of the\ncross of Christ,\u2014by serving God in Spirit, and having no confidence in\nthe flesh.\n\n                  *       *       *       *       *\n\n\u201cBrethren, even if a man be overtaken in any trespass, ye which are\nspiritual, restore such a one in a spirit of meekness; looking to\nthyself, lest thou also be tempted. Bear ye one another\u2019s burdens, and\nso fulfil the law of Christ. For if a man thinketh himself to be\nsomething, when he is nothing, he deceiveth himself. But let each man\nprove his own work, and then shall he have his glorying in regard of\nhimself alone, and not of his neighbor. For each man shall bear his own\nburden.\n\n\u201cBut let him that is taught in the Word communicate unto him that\nteacheth in all good things. Be not deceived; God is not mocked; for\nwhatsoever a man soweth, that shall he also reap. For he that soweth\nunto his own flesh shall of the flesh reap corruption; but he that\nsoweth unto the Spirit shall of the Spirit reap eternal life. And let us\nnot be weary in well-doing; for in due season we shall reap, if we faint\nnot. So then, as we have opportunity, let us work that which is good\ntoward all men, and especially toward them that are of the household of\nthe faith.\n\n\u201cSee with how large letters I have written unto you with mine own hand.\nAs many as desire to make a fair show in the flesh, they compel you to\nbe circumcised; only that they may not be persecuted for the cross of\nChrist. For not even they who receive circumcision do themselves keep\nthe law; but they desire to have you circumcised, that they may glory in\nyour flesh. But far be it from me to glory, save in the cross of our\nLord Jesus Christ, through which the world hath been crucified unto me,\nand I unto the world. For neither is circumcision anything, nor\nuncircumcision, but a new creature. And as many as shall walk by this\nrule, peace be unto them, and mercy, and upon the Israel of God.\n\n\u201cFrom henceforth let no man trouble me; for I bear branded on my body\nthe marks of Jesus.\n\n\u201cThe grace of our Lord Jesus Christ be with your spirit, brethren.\nAmen.\u201d Galatians 6, R. V.\n\n[Sidenote: A Radical Change.]\n\nWhen men set out to make themselves righteous, pride, emulation,\nvainglory, boasting, criticism, fault-finding, and backbiting, leading\nto open quarrels, are the result. So it was with the Galatians, and so\nit will ever be. It can not be otherwise. Each individual has his own\nconception of the law,\u2014for, having determined to be justified by the\nlaw, he reduces it to the level of his own mind, so that he may be\njudge,\u2014and can not resist examining his brethren, as well as himself, to\nsee if they are up to his measure. If his critical eye detects one who\nis not walking according to his rule, he at once proceeds to \u201cdeal with\nthe offender,\u201d who, if humble submission\u2014not to God, but to his\njudges\u2014be not tendered, must be turned out of the church, lest the robes\nof \u201cour righteousness\u201d be defiled by contact with him. The\nself-righteous ones constitute themselves their brother\u2019s keeper, to the\nextent of keeping him out of their company, lest they should be\ndisgraced. In marked contrast with this spirit, which is all too common\nin the church, is the exhortation with which this chapter opens. Instead\nof hunting for faults, that we may condemn them, we are to hunt for\nsinners, that we may save them.\n\n[Sidenote: \u201cSin Coucheth at the Door.\u201d]\n\nTo Cain God said, \u201cIf thou doest not well, sin coucheth at the door; and\nunto thee is its desire, but thou shouldest rule over it.\u201d Gen. 4:7, R.\nV., margin. Sin is a venomous beast, lurking in secret, watching every\nopportunity to spring upon and overcome the unwary. Its desire is to\nensnare us, but power has been given us to rule over it. \u201cLet not sin\ntherefore reign in your mortal body.\u201d Nevertheless it is possible (not\nnecessary) for the most zealous ones to be overtaken. \u201cThese things\nwrite I unto you, that ye may sin not. And if any man sin, we have a\nComforter with the Father, Jesus Christ the Righteous; and He is the\npropitiation for our sins; and not for ours only, but also for the whole\nworld.\u201d 1 John 2:1, 2, R. V., margin. So, even though a man be overtaken\nin any trespass, he is to be restored, and not thrust further away.\n\n[Sidenote: The Gospel Means Restoration.]\n\n\u201cFor the Son of man is come to save that which was lost. How think ye?\nif a man have an hundred sheep, and one of them be gone astray, doth he\nnot leave the ninety and nine, and goeth into the mountains, and seeketh\nthat which is gone astray? And if so be that he find it, verily I say\nunto you, he rejoiceth more of that sheep, than of the ninety and nine\nwhich went not astray. Even so it is not the will of your Father which\nis in heaven, that one of these little ones should perish.\u201d Matt.\n18:11-14. Christ is now in the heavens \u201cuntil the times of restoration\nof all things.\u201d\n\n[Sidenote: Save the One.]\n\nThe Lord represents His work by the case of the shepherd who seeks after\nthe one sheep that has gone astray. The work of the Gospel is an\nindividual work. Even though under the preaching of the Gospel thousands\naccept it in one day, as the result of one discourse, it is because of\nits effect on each individual heart. When the preacher, in speaking to\nthousands, addresses each one individually, then he is doing the work of\nChrist. So if a man be overtaken in a fault, restore such an one, in the\nspirit of meekness. No man\u2019s time is so precious that it is wasted when\ndevoted to the salvation of one single person. Some of the most\nimportant and glorious truths that we have on record as uttered by\nChrist, were addressed to only one listener. He who looks after and\ncares for the single lambs of the flock, is a good shepherd.\n\n[Sidenote: The Ministry of Reconciliation.]\n\n\u201cGod was in Christ, reconciling the world unto Himself, not imputing\ntheir trespasses unto them; and hath committed unto [put into] us the\nword of reconciliation.\u201d 2 Cor. 5:19. He \u201cHis own self bare our sins in\nHis own body.\u201d 1 Peter 2:24. He did not impute our trespasses to us, but\ntook them all on Himself. \u201cA soft answer turneth away wrath.\u201d Christ\ncomes to us with gentle words, not harshly chiding us, in order that He\nmay win us. He calls us to come to Him and find rest; to exchange our\ngalling yoke of bondage, and heavy burden, for His easy yoke and light\nburden.\n\n[Sidenote: In Christ\u2019s Stead.]\n\nAll Christians are one in Christ. There is but one seed\u2014all are embraced\nin Christ, the Representative Man. Therefore \u201cas He is, so are we in\nthis world.\u201d 1 John 4:17. Christ was in this world as an example of what\nmen ought to be, and of what His true followers will be when wholly\nconsecrated to Him. To His disciples He says, \u201cAs My Father hath sent\nMe, even so send I you,\u201d and to this end He clothes them with His own\npower through the Spirit. \u201cGod sent not His Son into the world to\ncondemn the world; but that the world through Him might be saved.\u201d John\n3:17. Therefore we are not sent to condemn, but to save. Hence the\ninjunction, \u201cIf a man be overtaken in a fault, ... restore such an one.\u201d\nThis is not to be limited to those who are associated with us in church\ncapacity. We are sent as ambassadors for Christ, to beseech men, in\nChrist\u2019s stead, to be reconciled to God. 2 Cor. 5:20. The whole universe\nprovides no greater work; no higher office can be found in heaven or\nearth than that of ambassador for Christ, which is the office of even\nthe lowliest and most despised soul that is reconciled to God.\n\n[Sidenote: \u201cYe Which Are Spiritual.\u201d]\n\nOnly such ones are called upon to restore the erring; none others can do\nit. The Holy Spirit alone must speak through those who would reprove and\nrebuke. It is Christ\u2019s own work that is to be done, and only by the\npower of the Spirit can anybody be a witness to Him. But would it, then,\nnot be great presumption for anybody to go to restore a brother? Would\nit not be as much as claiming that he himself is spiritual? It is indeed\nno light matter to stand in Christ\u2019s place to any fallen man; and the\ndesign of God is that each one should take heed to himself, \u201cconsidering\nthyself lest thou also be tempted.\u201d It is plain that the rule here laid\ndown is calculated to work a revival in the church. As soon as a man is\novertaken in a fault, the duty of each one is\u2014not straightway to talk to\nsomebody about him, nor even to go directly to the erring one himself,\nbut\u2014to ask himself, How do I stand? Am I not guilty, if not of the same\nthing, of something equally bad? May it not even be that some fault in\nme has led to his fall? Am I walking in the Spirit, so that I could\nrestore him, and not drive him further away? This would result in a\ncomplete reformation in the church, and it might well be that by the\ntime the others had got into condition to go to the faulty one, he might\nalso have recovered himself from the snare of the devil.\n\n[Sidenote: Bound in Heaven.]\n\nIn giving directions how to deal with one who has committed a trespass\n(Matt. 18:10-18), the Saviour said, \u201cVerily I say unto you, Whatsoever\nye shall bind on earth shall be bound in heaven; and whatsoever ye shall\nloose on earth shall be loosed in heaven.\u201d Does this mean that God\npledges Himself to be bound by any decision that any company of men\ncalling themselves His church may make?\u2014Certainly not. Nothing that is\ndone on earth can change God\u2019s will. The history of the church, as we\nhave it for nearly eighteen hundred years, is a record of mistakes and\nerrors, of self-aggrandizement, and of putting self in the place of God.\nWho can read the history of the councils of the church, and say that God\nwas in any of them, or that He either prompted or sanctioned any of\ntheir decrees?\n\nWhat, then, did Christ mean?\u2014Just what He said. His instruction shows\nthat He meant that the church should be spiritual,\u2014filled with the\nspirit of meekness,\u2014and that every one who spoke should \u201cspeak as the\noracles of God.\u201d Only the Word of Christ should be in the heart and\nmouth of all who deal with a trespasser. When this is the case, it\nfollows, since God\u2019s Word is settled forever in heaven, that whatever is\nbound on earth must necessarily be bound in heaven. But this will not be\nthe case unless the Scriptures are strictly followed in letter and in\nspirit.\n\n[Sidenote: \u201cThe Law of Christ.\u201d]\n\nThis is fulfilled by bearing one another\u2019s burdens, because the law of\nChrist\u2019s life is to bear burdens. \u201cAll we like sheep have gone astray;\nwe have turned every one to his own way; and the Lord hath laid on Him\nthe iniquity of us all.\u201d Isa. 53:6. \u201cSurely He hath borne our griefs,\nand carried our sorrows.\u201d Whoever would fulfil His law must have His\nlife in him, still doing the same work for the strayed and fallen.\n\n\u201cIn all things it behooved Him to be made like unto His brethren, that\nHe might be a merciful and faithful High Priest in things pertaining to\nGod, to make reconciliation for the sins of the people. For in that He\nHimself hath suffered being tempted, He is able to succor them that are\ntempted.\u201d Heb. 2:17, 18. He knows what it is to be sorely tempted, and\nHe knows how to overcome. Yea, although He \u201cknew no sin,\u201d He was made\neven to be sin for us, that we might be made the righteousness of God in\nHim. 2 Cor. 5:21. He took every one of our sins, and confessed them\nbefore God as His own. Even so He comes to us. Instead of upbraiding us\nfor our sin, He opens His heart to us, and tells us how He has suffered\nwith the same infirmity, and that He knows all the hardship, the pain,\nthe sorrow, and the shame. Thus He draws us to Himself, and wins our\nconfidence. Knowing that He has passed through the same experience, that\nHe has been down into the very depths, we are ready to listen to Him\nwhen He talks about the way of escape. We know that He is talking from\nexperience.\n\nThe greatest part, therefore, of the work of saving sinners is to show\nourselves one with them. That is to say, it is in the confession of our\nown faults that we save others. The man who feels himself without sin,\nis not the man to restore the sinful. He who goes to one who is\novertaken in any trespass, and says, \u201cHow in the world could you ever do\nsuch a thing? I never did a thing like that in my life, and I can\u2019t see\nhow anybody with any sense of self-respect could do so,\u201d might far\nbetter stay at home. God chose one Pharisee, and only one, to be an\napostle, but he was not sent forth until he could acknowledge himself to\nbe the chief of sinners. 1 Tim. 1:15. It is humiliating to confess sin.\nThat is true, but the way of salvation is the way of the cross. It was\nonly by the cross that Christ could be the Saviour of sinners. Therefore\nif we would share His joy, we must with Him endure the cross, despising\nthe shame. Remember this fact: It is only by confessing our own sins\nthat we can save others from their sins. Only thus can we show them the\nway of salvation; for it is he who confesses his sins that obtains\ncleansing from them, and so can lead others to the fountain.\n\n[Sidenote: Man Is Nothing.]\n\n\u201cIf a man thinketh himself to be something, when he is nothing, he\ndeceiveth himself.\u201d Mark those words, \u201cwhen he is nothing.\u201d It does not\nsay that we should not think ourselves to be something until we are\nsomething. No; it is a statement of the fact that we are nothing. Not\nmerely a single individual, but all nations, are nothing before the\nLord. If we ever at any time think ourselves to be something, we deceive\nourselves. And we often do deceive ourselves, and thus mar the work of\nthe Lord. Remember the law of Christ. Although He was everything, He\nemptied Himself. He obliterated Himself, that the work of God might be\ndone. \u201cThe servant is not greater than his lord.\u201d God alone is great;\n\u201cevery man at his best state is altogether vanity.\u201d God alone is true,\nbut every man a liar. When we acknowledge this, and live in\nconsciousness of it, then we are where the Spirit of God can fill us,\nand then God can work through us. The \u201cman of sin\u201d is he that exalteth\nhimself. 2 Thess. 2:3, 4. The child of God is the one who humbles\nhimself.\n\n[Sidenote: Bear Your Own Burdens.]\n\n\u201cFor every man shall bear his own burden.\u201d Is this a contradiction of\nverse 2?\u2014By no means. When the Scripture tells us to bear one another\u2019s\nburdens, it does not tell us to throw our burdens on one another. Each\none is to cast his burden on the Lord. Ps. 55:22. He bears the burden of\nthe whole world, of all mankind, not in mass, but for each individual.\nWe cast our burdens on Him, not by gathering them up in our hands, or\nwith our mind, and hurling them from ourselves to one who is at a\ndistance. That can never be done. Many have tried to get rid of their\nburden of sin and pain and care and sorrow, but have failed, and have\nfelt it roll back upon their own heads heavier than ever, until they\nhave well-nigh sunk in despair. What was the trouble?\u2014Simply this: they\nregarded Christ as at a distance from them, and they felt that they\nthemselves must bridge the gulf. It is impossible. The man who is\n\u201cwithout strength\u201d can not cast his burden the length of his arm, and as\nlong as we keep the Lord at arm\u2019s length, we shall not know rest from\nthe weary load. It is when we recognize and confess Him in us, as our\nsole support, our life, the One whose power it is that makes every\nmotion, and so confess that we are nothing, and sink out of sight, no\nlonger deceiving ourselves, that we leave the burden resting on Christ.\nHe knows what to do with it, and yoking up with Him we learn of Him how\nto bear the burdens of others.\n\nThen how about bearing our own burden?\u2014Ah, it is the Divine \u201cpower that\nworketh in us\u201d that bears it! \u201cI am crucified with Christ; nevertheless\nI live; yet not I, but Christ liveth in me.\u201d It is I, and yet it is not\nI, but Christ. Now I have learned the secret. I will not weary somebody\nelse with the story of my burden, but will bear it myself, yet not I,\nbut Christ in me. There are people enough in the world who have not yet\nlearned this lesson of Christ, so that every child of God will always\nfind work to do in bearing burdens for others; his own he will intrust\nto the Lord, to find whom he has no further to go than to his own heart.\nIs it not blessed to have \u201cOne who is mighty\u201d always under the burden\nwhich falls upon our shoulders?\n\nThis lesson we learn from the life of Christ. He went about doing good,\nfor God was with Him. He comforted the mourners, He bound up the\nbroken-hearted, He healed all that were oppressed of the devil. Not one\nwho came to him with a tale of sorrow or a distressing malady was turned\naway without relief; \u201cthat it might be fulfilled which was spoken by\nEsaias the prophet, saying, Himself took our infirmities, and bare our\nsicknesses.\u201d Matt. 8:17. And then when night sent the multitude to their\nbeds, He sought the mountain or the forest, that in communion with the\nFather, by whom He lived, He might find a fresh supply of life and\nstrength for His own soul. \u201cLet every man prove his own work.\u201d \u201cExamine\nyourselves, whether ye be in the faith; prove your own selves. Know ye\nnot your own selves, how that Jesus Christ is in you, except ye be\nreprobates?\u201d 2 Cor. 13:5. \u201cThough He was crucified through weakness, yet\nHe liveth by the power of God. For we also are weak with Him, but we\nshall live with Him by the power of God.\u201d Verse 4, margin. So if our\nfaith proves to us that Christ is in us,\u2014and faith proves to us the\nreality of the fact,\u2014we have rejoicing in ourselves alone, and not in\nanother. We joy in God through our Lord Jesus Christ, and our joy does\nnot depend upon any other person in the world. Though all should fail\nand be discouraged, we can stand, for the foundation of\nGod\u2014Christ\u2014standeth sure.\n\nTherefore let no one who calls himself a Christian be content to lean on\nsomebody else, but let him, though he be the weakest of the weak, be a\nburden-bearer,\u2014a worker together with God,\u2014in Christ bearing quietly and\nuncomplainingly his own burdens, and those of his neighbors also. He can\ndiscover some of the burdens of his uncomplaining brother, and bear\nthem, and the other will do likewise. So the rejoicing of the weak will\nbe, \u201cThe Lord Jehovah is my strength and my song; He also is become my\nsalvation.\u201d\n\n[Sidenote: Communicating Good Things.]\n\n\u201cLet him that is taught in the Word communicate unto him that teacheth\nin all good things.\u201d There can be no doubt but that this refers\nprimarily to temporal support. \u201cThe laborer is worthy of his hire.\u201d If a\nman gives himself wholly to the ministry of the Word, it is evident that\nthe things necessary for his sustenance must come from those who are\ntaught. But this by no means exhausts the meaning of the injunction. The\none who is taught in the Word must communicate to the teacher \u201cin all\ngood things.\u201d Mutual help is the burden of this chapter. \u201cBear ye one\nanother\u2019s burdens.\u201d Even the teacher who is supported by those who are\ntaught, is to assist others pecuniarily. Christ and the apostles, who\nhad nothing of their own\u2014for Christ was the poorest of the poor, and the\ndisciples had left all to follow Him\u2014nevertheless distributed to the\npoor out of their little store. See John 13:29.\n\nWhen the disciples told Jesus to send the hungry multitudes away, that\nthey might buy themselves victuals, He said, \u201cThey need not depart; give\nye them to eat.\u201d Matt. 14:16. He was not trifling with them; He meant\nwhat He said. He knew that they had nothing to give the people, but they\nhad as much as He had. They did not perceive the power of His words, so\nHe Himself took the few loaves and dealt out to the disciples, and thus\nthey did really feed the hungry people. But His words to them meant that\nthey should do just what He did. How many times our own lack of faith in\nChrist\u2019s Word has hindered us from doing good and communicating (Heb.\n13:16), the sacrifices which please God.\n\nAs the teachers contribute not only the Word but temporal support as\nwell, so those who are taught in the Word should not confine their\nliberality merely to temporal t hings. It is a mistake to suppose that\nministers of the Gospel never stand in need of spiritual refreshment, or\nthat they can not receive it from the weakest in the flock. No one can\never tell how much the souls of teachers are encouraged by the\ntestimonies of faith and joy in the Lord, which come from the mouths of\nthose who have heard the Word. It is not simply that the teacher sees\nthat his labor is not in vain. The testimony may have no reference\nwhatever to anything that he has done; but a humble soul\u2019s joyful\ntestimony to what God has done for him, will often, through the\nrefreshment it gives the teacher of the Word, be the means of\nstrengthening the souls of hundreds.\n\n[Sidenote: Sowing and Reaping.]\n\n\u201cWhatsoever a man soweth, that shall he also reap.\u201d A simple statement\nof fact, that can not be made plainer by any amount of talk. The\nharvest, which is the end of the world, will reveal what the sowing has\nbeen, whether wheat or tares. \u201cHe that soweth to his flesh shall of the\nflesh reap corruption; but he that soweth to the Spirit shall of the\nSpirit reap life everlasting.\u201d \u201cSow to yourselves in righteousness, reap\nin mercy; break up your fallow ground; for it is time to seek the Lord,\ntill He come and rain righteousness upon you.\u201d Hosea 10:12. \u201cHe that\ntrusteth in his own heart is a fool,\u201d and equally foolish is he who\ntrusts in other men, as is seen from the next verse: \u201cYe have plowed\nwickedness, ye have reaped iniquity; ye have eaten the fruit of lies;\nbecause thou didst trust in thy way, in the multitude of thy mighty\nmen.\u201d \u201cCursed be the man that trusteth in man, and maketh flesh his\narm,\u201d whether it be his own flesh or that of some other man. \u201cBlessed is\nthe man that trusteth in the Lord, and whose hope the Lord is.\u201d Jer.\n17:5, 7.\n\nEverything enduring comes from the Spirit. The flesh is corrupt, and it\ncorrupts. He who consults only his own pleasure,\u2014fulfilling the desires\nof the flesh and of the mind,\u2014will reap a harvest of corruption and\ndeath. But \u201cthe Spirit is life because of righteousness,\u201d and he who\nconsults only the mind of the Spirit, will reap everlasting glory; for\n\u201cif the Spirit of Him that raised up Jesus from the dead dwell in you,\nHe that raised up Christ from the dead shall also quicken your mortal\nbodies by His Spirit that dwelleth in you.\u201d \u201cFor if ye live after the\nflesh, ye shall die; but if ye through the Spirit do mortify the deeds\nof the body, ye shall live.\u201d Rom. 8:11, 13. Wonderful! If we live, we\ndie; if we die, we live! This is the testimony of Jesus: \u201cWhosoever will\nsave his life shall lose it; and whosoever will lose his life for My\nsake shall find it.\u201d Matt. 16:25.\n\nThis does not mean the loss of all joy in this present time. It does not\nmean undergoing a continual deprivation and penance, going without\nsomething that we long for, for the sake of getting something else by\nand by. It does not mean that life in this present time shall be a\nliving death, a long-drawn-out agony. Far from it. That is a crude and\nfalse idea of the Christian life\u2014the life that is found in death. No;\nwhoever comes to Christ and drinks of the Spirit, has in himself \u201ca well\nof water springing up into everlasting life.\u201d John 4:14. The joy of\neternity is his now. His joy is full day by day. He is abundantly\nsatisfied with the fatness of God\u2019s house, drinking of the river of\nGod\u2019s own pleasure. He has all that he longs for, because his heart and\nhis flesh cry out only for God, in whom is all fulness. Once he thought\nhe was \u201cseeing life,\u201d but now he knows that he was then but gazing into\nthe grave, the pit of corruption. Now he begins really to live, and the\njoy of the new life is \u201cunspeakable, and full of glory.\u201d So he sings:\u2014\n\n                  \u201cNow none but Christ can satisfy,\n                    None other name for me;\n                  There\u2019s love, and life, and lasting joy,\n                    Lord Jesus, found in Thee.\u201d\n\nA shrewd general always seeks to seize upon the strongest positions; so\nwherever there is a rich promise to believers, Satan tries to distort\nit, so as to make it a source of discouragement. Accordingly, he has\nmade many believe that the words, \u201cHe that soweth to his flesh shall of\nthe flesh reap corruption,\u201d mean that they must all their lives, even\nafter being born of the Spirit, suffer the consequences of their former\nlife of sin. Some have supposed that even in eternity they would have to\nbear the scars of their old sins, saying, \u201cI can never hope to be what I\nshould have been if I had never sinned.\u201d\n\nWhat a libel on God\u2019s mercy, and the redemption that is in Christ Jesus!\nThat is not the freedom wherewith Christ makes us free. The exhortation\nis, \u201cAs ye have yielded your members servants to uncleanness and to\niniquity unto iniquity; even so now yield your members servants to\nrighteousness unto holiness;\u201d but if the one who thus yields himself to\nrighteousness must always be handicapped by his former bad habits, that\nwould prove that the power of righteousness is less than that of sin.\nBut that is not so. Grace abounds over sin, and is as mighty as the\nheavens.\n\nHere is a man who for gross crimes has been condemned to imprisonment\nfor life. After a few years\u2019 imprisonment he receives a free pardon, and\nis set at liberty. Some time afterward we meet him, and see a\nfifty-pound cannon-ball attached to his leg by a huge chain, so that he\ncan move about only with the greatest difficulty. \u201cWhy, how is this?\u201d we\nask in surprise. \u201cWere you not given your freedom?\u201d \u201cOh, yes,\u201d he\nreplies, \u201cI am free; but I have to wear this ball and chain as a\nreminder of my former crimes.\u201d One would not think such \u201cfreedom\u201d as\nthat very desirable.\n\nEvery prayer inspired by the Holy Ghost is a promise of God; and one of\nthe most gracious of these is this: \u201cRemember not the sins of my youth,\nnor my transgressions; according to Thy mercy remember Thou me for Thy\ngoodness\u2019 sake, O Lord.\u201d Ps. 25:7. When God forgives our sins, and\nforgets them, He gives us such power to escape from them that we shall\nbe as though we had never sinned. By the \u201cexceeding great and precious\npromises,\u201d we are made \u201cpartakers of the Divine nature, having escaped\nthe corruption that is in the world through lust.\u201d 2 Peter 1:4. Man fell\nby partaking of the tree of knowledge of good and evil; the Gospel\npresents such a redemption from the fall, that all the black memories of\nsin are effaced, and the redeemed ones come to know only the good, like\nChrist, \u201cwho knew no sin.\u201d\n\nYes; they that sow to the flesh shall of the flesh reap corruption, as\nwe have all proved in ourselves. \u201cBut ye are not in the flesh, but in\nthe Spirit, if so be that the Spirit of God dwell in you.\u201d The Spirit\nhas power to free us from the sins of the flesh, and from all their\nconsequences. Christ \u201cloved the church, and gave Himself for it; that He\nmight sanctify and cleanse it with the washing of water by the Word,\nthat He might present it to Himself a glorious church, not having spot,\nor wrinkle, or any such thing; but that it should be holy and without\nblemish.\u201d Eph. 5:25-27. \u201cBy His stripes we are healed.\u201d The memory of\nsin,\u2014not of individual sins,\u2014will be perpetuated in eternity only by the\nscars in the hands and feet and side of Christ, which are the seal of\nour perfect redemption.\n\n[Sidenote: Be Not Weary.]\n\nHow naturally the exhortation follows, \u201cLet us not be weary in\nwell-doing; for in due season we shall reap, if we faint not.\u201d It is so\neasy for us to get tired doing good, that is, when we are not looking to\nJesus. We like to have little intermissions, because constant doing good\nseems too much of a strain. But that is only when we have not fully\nlearned the joy of the Lord, which is the strength that enables us to\nkeep from getting weary. \u201cThey that wait upon the Lord shall renew their\nstrength; they shall mount up with wings as eagles; they shall run, and\nnot be weary; they shall walk, and not faint.\u201d Isa. 40:31.\n\nBut that which is especially referred to here, as the context shows, is\nnot simply the resisting of temptation in our own flesh, but the helping\nof others. Here we need to learn a lesson from Christ, who \u201cshall not\nfail nor be discouraged till He have set judgment in the earth.\u201d Though\nnine out of ten whom He relieved never showed the least sign of\nappreciation, it made no difference with Him. He came to do good, and\nnot to be appreciated. Therefore, \u201cin the morning sow thy seed, and in\nthe evening withhold not thine hand; for thou knowest not whether shall\nprosper, either this or that, or whether they both shall be alike good.\u201d\nEccl. 11:6. We can not tell how much we shall reap, nor from which of\nthe seed that we sow. Some may fall by the wayside, and be snatched away\nbefore it has time to take root, and other may fall on stony ground,\nwhere it will wither, and still other may fall among thorns, and be\nchoked; but one thing is certain, and that is that we shall reap. We do\nnot know whether the morning sowing or the evening sowing will prosper,\nor whether both shall alike be good; but there is no possibility that\nboth can be bad. One or the other alone may prosper, or else both may be\ngood. Isn\u2019t that encouragement enough for us not to be weary in\nwell-doing? The ground may seem poor, and the season may not be\nfavorable, so that the prospect for a crop may be most unpromising, and\nwe may be tempted to think that all our labor is wasted. Not so; \u201cin due\nseason we shall reap, if we faint not.\u201d \u201cTherefore, my beloved brethren,\nbe ye steadfast, unmovable, always abounding in the work of the Lord,\nforasmuch as ye know that your labor is not in vain in the Lord.\u201d 1 Cor.\n15:58.\n\n[Sidenote: Make No Difference.]\n\n\u201cAs we have therefore opportunity, let us do good unto all men,\nespecially unto them who are of the household of faith.\u201d In this we see\nthat the apostle speaks of temporal help, for it needs no special\nexhortation to preach the Word to those who are not of the household of\nfaith; they are the ones to whom it is specially to be preached; but\nthere is a natural tendency\u2014natural, I say, not spiritual\u2014to limit\ncharities to those who are called \u201cdeserving.\u201d We hear much about \u201cthe\nworthy poor.\u201d But we are all unworthy of the least of God\u2019s blessings,\nyet He showers them upon us continually. \u201cIf ye do good to them which do\ngood to you, what thank have ye? for sinners also do even the same. And\nif ye lend to them of whom ye hope to receive, what thank have ye? for\nsinners also lend to sinners, to receive as much again. But love ye your\nenemies, and do good, and lend, hoping for nothing again; and your\nreward shall be great, and ye shall be the children of the Highest; for\nHe is kind unto the unthankful and to the evil.\u201d\n\n[Sidenote: Seek the Opportunity.]\n\nNote especially the beginning of the tenth verse. \u201cAs we have therefore\nopportunity,\u201d let us do good unto all men. Doing good to others is to be\nconsidered a privilege to be enjoyed, and not an irksome duty to be\ndischarged. Men do not speak of disagreeable things as opportunities. No\none says that he had an opportunity to injure himself, or that he had an\nopportunity to lose some money. On the contrary, a man will speak of an\nopportunity to make some money, or to escape from some threatened\ndanger. It is thus that we are to consider doing good to the needy. But\nopportunities are always sought for. Men are always on the lookout for\nan opportunity to get gain. So the apostle teaches us that we should be\nseeking opportunities to help some one. This Christ did. He \u201cwent about\ndoing good.\u201d He traveled about the country on foot, searching\nopportunities to do somebody some good, and He found them. He did good,\n\u201cfor God was with Him.\u201d His name is Immanuel, which means, \u201cGod with\nus.\u201d Now, as He is with us all the days, even to the end of the world,\nso God is with us, doing good to us, that we also may do good. \u201cWe then,\nas workers together with Him, beseech you also that ye receive not the\ngrace of God in vain.\u201d To this end, \u201creceive ye the Holy Ghost.\u201d\n\n[Sidenote: Closing Words.]\n\nWe come now to the close of this most wonderful letter. Even as the\nwhole of the Gospel is contained in the greeting, so we find it in the\nend. The apostle literally knew nothing else save Jesus Christ and Him\ncrucified. He could not greet his friends without mentioning it. In\nevery chapter of this Epistle, but especially in the last two, do we see\nhow directly it is addressed to us. Everybody uses verses 1, 7-10 as\napplicable now, without any thought of the Galatians; but just as surely\nas these verses mean us, just the same as though the Galatians had never\nlived, so does the entire Epistle.\n\nThe consuming zeal of the apostle Paul in writing it is seen in the fact\nthat, contrary to his usual custom, he seized the pen and wrote the\nEpistle with his own hand. Verse 11. As intimated in chapter 4, the\napostle suffered from weak eyes, which hindered him much in his work, or\nwould have hindered him but for the power of God resting on him; so that\nit was necessary for him always to have some one with him, to minister\nunto him, and to serve as amanuensis. From the Second Epistle to the\nThessalonians (chapter 2:2) we learn that some took advantage of this\nfact to write letters to the churches in Paul\u2019s name, which troubled the\nbrethren; but in the close of that Epistle (chapter 3:16-18) Paul\nindicated to them how they might know an epistle that came from him. No\nmatter by whom the body of it was written, he wrote the salutation and\nthe signature with his own hand. So great was the urgency in this case,\nhowever, that he wrote the entire Epistle himself.\n\n[Sidenote: Only a Show.]\n\nWe can not deceive God, and it is useless to deceive ourselves or\nothers. \u201cThe Lord seeth not as man seeth; for man looketh on the outward\nappearance, but the Lord looketh on the heart.\u201d 1 Sam. 16:7. The\ncircumcision in which the \u201cfalse brethren\u201d were seeking to induce the\nGalatians to trust, meant self-righteousness, instead of righteousness\nby faith. They had the law only as \u201cthe form of righteousness and of\ntruth.\u201d With their works they could make \u201ca fair show in the flesh,\u201d but\nit was only an empty show; there was no reality in it. They could seem\nrighteous without suffering persecution for the cross of Christ.\n\nThey did not indeed keep the law; not by any means; for the flesh is\nopposed to the law of the Spirit, and \u201cthey that are in the flesh can\nnot please God.\u201d But they desired converts to \u201cour faith,\u201d as so many\ncall the particular theories which they hold. Christ said, \u201cWoe unto\nyou, scribes and Pharisees, hypocrites! for ye compass sea and land to\nmake one proselyte, and when he is made, ye make him two-fold more the\nchild of hell than yourselves.\u201d Matt. 23:15. Such teachers glory in the\nflesh of their \u201cconverts.\u201d If they can count so many as belonging to\n\u201cour denomination,\u201d so much \u201cgain\u201d in the past year, they feel\nvirtuously happy. Numbers and appearances count for much with men, but\nfor nothing with God.\n\n[Sidenote: Real and Lasting Glory.]\n\n\u201cGod forbid that I should glory, save in the cross of our Lord Jesus\nChrist.\u201d Why glory in the cross?\u2014Because by it the world is crucified to\nus, and we to the world. The Epistle ends where it begins,\u2014with\ndeliverance from \u201cthis present evil world,\u201d and it is the cross alone\nthat accomplishes the deliverance. The cross is the symbol of\nhumiliation, therefore we glory in it, because in humility is\nexaltation.\n\n[Sidenote: God Revealed in the Cross.]\n\nRead the words of the Lord by the mouth of Jeremiah: \u201cLet not the wise\nman glory in his wisdom, neither let the mighty man glory in his might,\nlet not the rich man glory in his riches.\u201d Jer. 9:23.\n\nWhy should not the wise man glory in his wisdom?\u2014Because so far as it is\nhis own wisdom, it is foolishness. \u201cThe wisdom of this world is\nfoolishness with God.\u201d \u201cThe Lord knoweth the thoughts of the wise, that\nthey are vain.\u201d 1 Cor. 3:19, 20. No man has any wisdom in which to\nglory, for his own wisdom is foolishness, and wisdom which God gives is\nsomething to cause humility instead of pride.\n\nWhat about might? \u201cAll flesh is grass,\u201d Isa. 40:6. \u201cEvery man at his\nbest state is altogether vanity.\u201d Ps. 39:5. \u201cMen of low degree are\nvanity, and men of high degree are a lie; to be laid in the balance,\nthey are altogether lighter than vanity.\u201d But \u201cpower belongeth unto\nGod.\u201d Ps. 62:9, 11.\n\nAs to riches, they are \u201cuncertain.\u201d 1 Tim. 6:17. Man \u201cheapeth up riches,\nand knoweth not who shall gather them.\u201d \u201cRiches certainly make\nthemselves wings; they fly away as an eagle toward heaven.\u201d Prov. 23:5.\nOnly in Christ are found unsearchable and abiding riches.\n\nMan, therefore, has absolutely nothing in which to boast, for what is\nthere left of a man when he has nothing that can be called wealth, no\nwisdom whatever, and absolutely no strength? Everything that man is or\nhas comes from the Lord. Therefore it is that he that glorieth is to\nglory in the Lord. 1 Cor. 1:31.\n\nNow put this text with Gal. 6:14. The same Spirit inspired them both, so\nthat there is no contradiction. One text says that we are to glory only\nin the knowledge of the Lord; the other says that there is nothing in\nwhich to glory save the cross of our Lord Jesus Christ. The conclusion,\ntherefore, is that in the cross we find the knowledge of God. To know\nGod is eternal life, and there is no life for mankind except through the\ncross of Christ. So again we see most clearly that all that may be known\nof God is revealed in the cross. Aside from the cross, there is no\nknowledge of God.\n\nThis shows us again that the cross is seen in all creation, for the\neverlasting power and divinity of God, even all that may be known of\nHim, are seen in the things that He has made. The power of God is seen\nin the things that are made, and the cross is the power of God. 1 Cor.\n1:18. Out of weakness God brings strength; He saves men by death, so\nthat even the dead may rest in hope. No man can be so poor, so weak and\nsinful, so degraded and despised, that he may not glory in the cross.\nThe cross takes him just where he is, for it is the symbol of shame and\ndegradation, and reveals the power of God in him, and in that there is\nground for everlasting glory.\n\n[Sidenote: The Cross Crucifies.]\n\nThe cross cuts us off from the world. Glory! for then it unites us to\nGod, because the friendship of the world is enmity with God; \u201cwhosoever\ntherefore will be a friend of the world is the enemy of God.\u201d James 4:4.\nThrough His cross Christ has destroyed the enmity. Eph. 2:15, 16. \u201cAnd\nthe world passeth away, and the lust thereof; but he that doeth the will\nof God abideth forever.\u201d Then let the world pass away.\n\n                       \u201cFade, fade, each earthly joy,\n                         Jesus is mine;\n                       Break every tender tie,\n                         Jesus is mine.\n                       Dark is the wilderness;\n                       Earth has no resting-place;\n                       Jesus alone can bless;\n                         Jesus is mine.\u201d\n\n[Sidenote: The Cross Elevates.]\n\nJesus said, \u201cI, if I be lifted up from the earth, will draw all men unto\nMe.\u201d This He said signifying what death He should die, namely, the death\nof the cross. He humbled Himself to death, even the death of the cross;\n\u201cwherefore God also hath highly exalted Him, and given Him a name which\nis above every name.\u201d Phil. 2:8, 9. He descended \u201cfirst into the lower\nparts of the earth. He that descended is the same also that ascended up\nfar above all heavens, that He might fill all things.\u201d Eph. 4:9, 10. It\nwas through death that He ascended to the right hand of the Majesty in\nthe heavens. It was the cross that lifted Him up from earth to heaven.\nTherefore it is the cross alone that brings us glory, and so it is the\nonly thing in which to glory. The cross, which means derision and shame\nfrom the world, lifts us away from this world, and sets us with Christ\nin the heavenly places; and the power by which it does this is \u201cthe\npower that worketh in us,\u201d even the power that works in and upholds all\nthings in the universe.\n\n[Sidenote: The Cross Creates.]\n\n\u201cFor in Christ Jesus neither circumcision availeth anything, nor\nuncircumcision, but a new creature.\u201d That is, neither circumcision nor\nuncircumcision has any power. Salvation does not come from man, whatever\nhis state or condition, or whatever he may do. In an uncircumcised state\nhe is lost, and if he be circumcised he is no nearer salvation. Only the\ncross has power to save. The only thing that is of any value is a new\ncreature, or, as indicated in the margin of the Revision, \u201ca new\ncreation.\u201d \u201cIf any man be in Christ, there is a new creation;\u201d and it is\nonly through death that we become joined to Him. Rom. 6:3.\n\n                       \u201cNothing in my hand I bring;\n                       Simply to Thy cross I cling.\u201d\n\nThe cross makes a new creation, so that here again we see a reason for\nglorying in it; for when the new creation came from the hand of God in\nthe beginning, \u201cthe morning stars sang together, and all the sons of God\nshouted for joy.\u201d Job 38:7.\n\n[Sidenote: The Sign of the Cross.]\n\nPut together all the texts that we have read, which show: (1) That the\ncross of Christ is the only thing in which to glory; (2) that whoever\nglories must glory only in the knowledge of God; (3) that God hath\nchosen the weak things of the world to confound the mighty, so that none\nmight glory save in Him; and, (4) that God is revealed in the things\nthat He has made, and that creation, which manifests God\u2019s power, also\npresents the cross, because the cross of Christ is the power of God, and\nGod is made known by it. What have we?\u2014This, that the power that it took\nto create the world, and all things that are in it,\u2014the power that is\nexerted to keep all things in existence,\u2014is the power that saves those\nwho trust in it. This is the power of the cross.\n\nSo the power of the cross, by which alone salvation comes, is the power\nthat creates, and that continues to work in all creation. But when God\ncreates a thing, it is \u201cvery good;\u201d so in Christ, in His cross, there is\n\u201ca new creation.\u201d \u201cWe are His workmanship, created in Christ Jesus for\ngood works, which God afore prepared that we should walk in them.\u201d Eph.\n2:10, R. V. It is in the cross that this new creation is wrought, for\nits power is the power by which \u201cin the beginning God created the\nheavens and the earth.\u201d This is the power that keeps the earth from\nutter destruction under the curse; which brings about the changing\nseasons,\u2014seed-time and harvest,\u2014and that will at last renew the face of\nthe earth, so that \u201cit shall blossom abundantly, and rejoice even with\njoy and singing; the glory of Lebanon shall be given unto it, the\nexcellency of Carmel and Sharon; they shall see the glory of the Lord,\nand the excellency of our God.\u201d\n\n\u201cThe works of the Lord are great, sought out of all them that have\npleasure therein. His work is honorable and glorious; and His\nrighteousness endureth forever. He hath made His wonderful works to be\nremembered; the Lord is gracious and full of compassion.\u201d Ps. 111:2-4.\n\nHere we see that the wonderful works of God reveal His righteousness,\nand His grace and compassion as well. This is another evidence that His\nworks reveal the cross of Christ, in which infinite love and mercy are\ncentered.\n\nBut \u201cHe hath made His wonderful works to be remembered;\u201d or, \u201cHe hath\nmade a memorial for His wonderful works.\u201d Why does He wish men to\nremember and declare His mighty acts?\u2014In order that they may not forget,\nbut may trust in, His salvation. He would have men continually meditate\non His works, that they may know the power of the cross. It is in the\nworks of His hands that we triumph. Ps. 92:4. So when God had made the\nheavens and earth, and all their host, in six days, \u201cHe rested on the\nseventh day from all His work which He had made. And God blessed the\nseventh day, and sanctified it; because that in it He had rested from\nall His work which God created and made.\u201d Gen. 2:2, 3.\n\nThe cross conveys to us the knowledge of God, because it shows us His\npower as Creator. Through the cross we are crucified unto the world, and\nthe world unto us; that is, by the cross we are sanctified. But\nsanctification is the work of God, not of man. Only His divine power can\naccomplish the great work. In the beginning God sanctified the Sabbath,\nas the crown of His creative work\u2014the evidence that His work was\nfinished, the seal of perfection, and therefore He says, \u201cMoreover also\nI gave them My Sabbaths, to be a sign between Me and them, that they\nmight know that I am the Lord that sanctify them.\u201d Eze. 20:12.\n\nSo we see that the Sabbath\u2014the seventh day\u2014is the true sign of the\ncross. It is the memorial of creation, and redemption is\ncreation,\u2014creation through the cross. In the cross we find the complete\nand perfect works of God, and are clothed with them. Crucified with\nChrist means the utter giving up of self, acknowledging that we are\nnothing, and trusting absolutely in Christ. In Him we rest; in Him we\nfind the Sabbath. The cross takes us back to the beginning, into \u201cthat\nwhich was from the beginning.\u201d The resting upon the seventh day of the\nweek is but the sign of the fact that in the perfect work of God, as\nseen in creation,\u2014in the cross,\u2014we find rest from sin.\n\n\u201cBut it is difficult to keep the Sabbath; my business will suffer;\u201d \u201cI\ncouldn\u2019t make a living and keep the Sabbath;\u201d \u201cIt is so unpopular.\u201d Oh,\nyes; nobody ever said that it was a specially pleasing thing to be\ncrucified! \u201cEven Christ pleased not Himself.\u201d Read the fifty-third\nchapter of Isaiah. Christ was not very popular, and least so of all when\nHe was crucified. The cross means death; but it means also the entrance\ninto life. There is healing in Christ\u2019s wounds, blessing in the curse\nthat He bore, life in the death that He suffered. Who dare say that he\ntrusts Christ for everlasting life if he dare not trust Him for a few\nyears or months or days of life in this world? Accept the Sabbath of the\nLord, and you will find that it means the cross to a degree that you\nnever before dreamed of, and therefore \u201ca far more exceeding and eternal\nweight of glory.\u201d\n\nNow say once more, and say it from the heart: \u201cFar be it from me to\nglory, save in the cross of our Lord Jesus Christ, through which the\nworld hath been crucified unto me, and I unto the world.\u201d If you can say\nthat in truth, you will find tribulations and afflictions so easy that\nyou can glory in them.\n\n                       \u201cHallelujah, what a Saviour!\u201d\n\n[Sidenote: The Glory.]\n\nIt is by the cross that everything is sustained, for \u201cin Him all things\nhold together,\u201d and He does not exist in any other form than that of the\ncrucified One. But for the cross, there would be universal death. Not a\nman could breathe, not a plant could grow, not a ray of light could\nshine from heaven, if it were not for the cross. Now \u201cthe heavens\ndeclare the glory of God; and the firmament showeth His handiwork.\u201d Ps.\n19:1. They are some of the things that God has made. No pen can describe\nand no artist\u2019s brush can depict the wondrous glory of the heavens; yet\nthat glory is but the glory of the cross of Christ. This follows from\nthe facts already learned, that the power of God is seen in the things\nthat are made, and that the cross is the power of God. The glory of God\nis His power, for \u201cthe exceeding greatness of His power to usward\u201d is\nseen in the resurrection of Jesus Christ from the dead (Eph. 1:19, 20),\nand \u201cChrist was raised up from the dead by the glory of the Father\u201d\n(Rom. 6:4). It was for the suffering of death that Jesus was crowned\nwith glory and honor. Heb. 2:9. So we see that all the glory of the\ninnumerable stars, with their various colors, all the glory of the\nrainbow, the glory of the clouds gilded by the setting sun, the glory of\nthe sea, and of blooming fields and green meadows, the glory of the\nspring-time and of the ripened harvest, the glory of the opening bud and\nthe perfect fruit,\u2014yea, all the glory that Christ has in heaven, as well\nas the glory that will be revealed in His saints when they shall \u201cshine\nforth as the sun in the kingdom of their Father,\u201d even \u201cas the stars\nforever and ever,\u201d\u2014is the glory of the cross. How can we ever think of\nglorying in anything else?\n\n[Sidenote: The Israel of God.]\n\n\u201cAs many as walk according to this rule, peace be on them, and mercy,\nand upon the Israel of God.\u201d The rule of glory! what a grand rule to\nwalk by! Are there two classes here mentioned?\u2014No; that can not be, for\nthe Epistle has been devoted to showing that all are one in Christ\nJesus. \u201cAnd ye are complete in Him, which is the Head of all\nprincipality and power; in whom also ye are circumcised with the\ncircumcision made without hands, in putting off the body of the sins of\nthe flesh by the circumcision of Christ; buried with Him in baptism,\nwherein also ye are risen with Him through the faith of the operation of\nGod, who hath raised Him from the dead. And you, being dead in your sins\nand the uncircumcision of your flesh, hath He quickened together with\nHim, having forgiven you all trespasses.\u201d Col. 2:10-13. \u201cWe are the\ncircumcision, which worship God in the Spirit, and rejoice in Christ\nJesus, and have no confidence in the flesh.\u201d Phil. 3:3. This\ncircumcision constitutes us all the true Israel of God, for this is the\nvictory over sin, and \u201cIsrael\u201d means an overcomer. No longer are we\n\u201caliens from the commonwealth of Israel,\u201d \u201cno more strangers and\nforeigners, but fellow-citizens with the saints, and of the household of\nGod; and are built upon the foundation of the apostles and prophets,\nJesus Christ Himself being the chief corner-stone.\u201d Eph. 2:12, 19, 20.\nSo we shall join the throng that \u201cshall come from the east and west, and\nshall sit down with Abraham, and Isaac, and Jacob, in the kingdom of\nheaven.\u201d\n\n[Sidenote: The Marks of Christ.]\n\n\u201cFrom henceforth let no man trouble me; for I bear in my body the marks\nof the Lord Jesus.\u201d The Greek word rendered \u201cmarks\u201d is the plural of\n\u201cstigma,\u201d which we have incorporated into our own language. It signifies\nshame and disgrace, even as of old it meant a mark branded into the body\nof a culprit, or of a recaptured runaway slave, to show to whom he\nbelonged. Such are the marks of the cross of Christ. The marks of the\ncross were upon Paul. He had been crucified with Christ, and he carried\nthe nail-prints. They were branded on his body. They marked him as the\nbond-servant, the slave of the Lord Jesus. Let no one, then, interfere\nwith him; he was not the servant of men. He owed allegiance to Christ\nalone, who had bought him. Let no one seek to get him to serve man or\nthe flesh, because Jesus had branded him with His mark, and he could\nserve no other. Moreover, let men beware how they sought to interfere\nwith his liberty in Christ, or how they treated him, for his Master\nwould surely protect His own. Have you those marks? Then you may glory\nin them, for such boasting is not vain, and will not make you vain.\n\nAh, what glory there is in the cross! All the glory of heaven is in that\ndespised thing. Not in the figure of the cross, but in the cross itself.\nThe world does not reckon it glory, but then it did not know the Son of\nGod, and it does not know the Holy Spirit, because it can not see Him.\nMay God open our eyes to see the glory, so that we may reckon things at\ntheir true value. May we consent to be crucified with Christ, that the\ncross may glorify us. In the cross of Christ there is salvation. In it\nis the power of God to keep us from falling, for it lifts us up from\nearth to heaven. In the cross there is the new creation, which God\nHimself pronounces \u201cvery good.\u201d In it is all the glory of the Father,\nand all the glory of the eternal ages. Therefore God forbid that we\nshould glory save in the cross of our Lord Jesus Christ, by which the\nworld is crucified to us, and we unto the world.\n\n                    \u201cIn the cross of Christ I glory,\n                      Towering o\u2019er the wrecks of time;\n                    All the light of sacred story\n                      Gathers round its head sublime.\u201d\n\nTherefore\u2014\n\n                  \u201cSince I, who was undone and lost,\n                    Have pardon through His name and Word;\n                  Forbid it, then, that I should boast,\n                    Save in the cross of Christ, my Lord.\u201d\n\n                      \u201cWhere\u2019er I go, I\u2019ll tell the story\n                        Of the cross, of the cross;\n                      In nothing else my soul shall glory,\n                        Save the cross, save the cross;\n                      And this my constant theme shall be,\n                      Through time and in eternity,\n                      That Jesus tasted death for me,\n                        On the cross, on the cross.\u201d\n\n\n\n\n                        BIBLE STUDENTS\u2019 LIBRARY.\n\n\nThe postage as given in the following tables is based on one cent for\nfour ounces, but where your tract society has the pound-rate privilege,\npostage will be only one-fourth this amount.\n\n\n No. Title.                                     No. in    Price  Postage\n                                              Package.      per      per\n                                                       Package. Package.\n\n   1 Bible Sanctification                           10    $1 00    $0 06\n\n  10 Scripture References                           25       50       05\n\n  14 The Sufferings of Christ                       25        \u201c        \u201d\n\n  16 Christ in the Old Testament                    25       25       03\n\n  25 Sanctuary and the Judgment                     25        \u201c        \u201d\n\n  26 Sabbath and the New Testament                  25        \u201c        \u201d\n\n  27 The Bible                                      25        \u201c        \u201d\n\n  42 Elihu on the Sabbath                           25        \u201c        \u201d\n\n  43 Ten Commandments not Revised                   25        \u201c        \u201d\n\n  46 Without Excuse                                 50        \u201c        \u201d\n\n  47 Thoughts for the Candid                        50        \u201c        \u201d\n\n  48 Which Day Do You Keep and Why?                 50        \u201c        \u201d\n\n  51 Is Man Immortal?                               50        \u201c        \u201d\n\n  52 Why Not Found Out Before                       50        \u201c        \u201d\n\n  53 The Sabbath and the Law                         5     1 00       07\n\n  55 Order of Events in Judgment                     5       75       05\n\n  57 Tent-Meeting Lessons\u2014Life of Christ            25       25       03\n\n  58 Matthew 24                                     10     1 00       08\n\n  61 Tent-Meeting Lessons on Sin and                50       25       03\n     Righteousness\n\n  63 Sure Foundation and Keys of the Kingdom        25        \u201c        \u201d\n\n  64 Full Assurance of Faith                        25        \u201c        \u201d\n\n  65 Great Day of the Lord                          25       63       06\n\n  67 Bible Election                                 25       38       05\n\n  68 The Old Testament in the New                   25        \u201c        \u201d\n     Dispensation\n\n  69 \u201cJewish\u201d Christians Are Israelites             50       25       03\n     Indeed\n\n  70 Immortality of the Soul                        25       50       05\n\n  72 Christ and His Righteousness                   10     1 50       08\n\n  73 Can We Keep the Sabbath?                       25       25       03\n\n  74 The Counterfeit and the Genuine                25     0 25     0 03\n\n  75 Living by Faith                                25        \u201c        \u201d\n\n  76 Bible Questions and Answers Concerning         25        \u201c        \u201d\n     Man\n\n  77 The Talents                                    25        \u201c        \u201d\n\n  79 Baptism: Its Significance                      25        \u201c        \u201d\n\n  80 Sunday: Origin of Its Observance in the        10     1 50       08\n     Christian Church\n\n  81 God\u2019s Message for To-day                       50       25       03\n\n  83 Angels: Their Nature and Ministry               5     1 00       10\n\n  85 Twofold Evidence of Acceptance with God        50       25       03\n\n  86 Justification, Regeneration,                   25        \u201c        \u201d\n     Sanctification. By M. C. Wilcox\n\n  90 The Bible Doctrine of the Trinity              25        \u201c        \u201d\n\n  95 From Sabbath to Sunday                         50        \u201c        \u201d\n\n  97 The Sun of Righteousness                       10     1 00       08\n\n  99 Prediction, Interpretation, Fulfilment         25       25       03\n\n 100 The Rest That Remains for the People of        50        \u201c        \u201d\n     God\n\n 103 Should Christians Be Members of Secret         25       38       05\n     Societies?\n\n 104 Justified by Faith. By Mrs. E. G. White        25       25       03\n\n 105 The Way to Christ. By Mrs. E. G. White         25        \u201c        \u201d\n\n 107 Who Changed the Sabbath?                       25       38       05\n\n 108 Life: Its Source and Purpose                   10     1 00        \u201c\n\n 110 Appeal to Methodists                           50       25       03\n\n 111 Tormented Forever and Ever                     25        \u201d        \u201c\n\n 112 Spiritualism: Its Source and Character         25        \u201d        \u201c\n\n 114 The Identical Seventh Day                      25        \u201d        \u201c\n\n 115 Waymarks to the Holy City                      25        \u201d        \u201c\n\n 117 Prophetic Lights; Illustrated                   5     2 50       19\n\n 118 Christ Tempted as We Are                       25       25       03\n\n 119 The Kingdom of Christ: Its Nature and          25        \u201d        \u201c\n     Subjects\n\n 121 The Temporal Millennium                        25       38       05\n\n 122 Perfection of the Law of God                   25        \u201d        \u201c\n\n 124 Manner of Christ\u2019s Coming                      25     0 25     0 03\n\n 125 The Privilege of Prayer                        25        \u201d        \u201c\n\n 127 Christ as Prophet, Priest, and King            25        \u201d        \u201c\n\n 128 Christ Our Advocate. _Illustrated_             10     1 00       07\n\n 130 The Seal of God and the Mark of the            25       50       05\n     Beast. _Illustrated_\n\n 131 The Sure Word of Prophecy. _Illustrated_       10     1 00        \u201d\n\n 133 Righteousness                                  25       25       03\n\n 134 The Lord\u2019s Day                                 10     1 50       06\n\n 135 Honor Due to God                               10     1 00        \u201c\n\n 136 The Millennial Age                             25       03\n\n 137 New Testament Sabbath                          25        \u201d        \u201c\n\n 138 America\u2019s Crisis. _Illustrated_                25       50       05\n\n 140 The Saints\u2019 Inheritance                        10     1 00       07\n\n 143 Truth for the Times                            25       25       03\n\n 144 The Eastern Question                           25        \u201d        \u201c\n\n 145 Will a Man Rob God?                            10     1 00       08\n\n 146 Rich Man and Lazarus                           25       25       03\n\n 147 Home Missionary Work                           25       50       05\n\n 148 The Sabbath in Prophecy                        25        \u201d        \u201c\n\n 149 From Glory to Glory                            25       38        \u201d\n\n 150 Rome\u2019s Arraignment of Sabbath Breakers         25       25       03\n\n 152 The Alarm of War                               25       50       05\n\n 153 The Arming of the Nations                      25     2 50       12\n\n 154 Sabbath in the Greek                           50       25       03\n\n 155 Wonders of the 19th Century                    25       50       05\n\n 156 Spiritual Gifts                                25       62       06\n\n 157 Seal of God and Its Counterfeit                25       50       05\n\n 158 Natural Food of Man                            10     2 50       07\n\n 159 Christian Patriotism                           10     1 50       11\n\n 160 Labor and Money Power                          25       50       05\n\n 161 Marshaling of Nations                          10     1 00       06\n\n 162 The Glad Tidings                                5     1 25\n\n\n\n\n                        APPLES OF GOLD LIBRARY.\n\n\n No. Title.                                     No. in    Price  Postage\n                                              Package.      per      per\n                                                       Package. Package.\n\n   1 Looking unto Jesus                             50    $0 25    $0 02\n\n   2 The Christian\u2019s Privilege                      50        \u201c        \u201d\n\n   3 The Sure Promises of God                       50        \u201c        \u201d\n\n   4 How to Get Knowledge                           50       13       01\n\n   5 The Church and the World (poetry)              50       25       02\n\n   6 The Elect of God                               50        \u201c        \u201d\n\n   7 How Esther Read Her Bible                      50        \u201c        \u201d\n\n   8 The Thief on the Cross                         50        \u201c        \u201d\n\n   9 The Eleventh Hour                              50        \u201c        \u201d\n\n  10 Benefits of Bible Study                        50        \u201c        \u201d\n\n  11 Righteousness\u2014Where Is It to be Found?         50        \u201c        \u201d\n\n  12 Power of Forgiveness                           50        \u201c        \u201d\n\n  13 Responsibility of Parents                      50        \u201c        \u201d\n\n  14 Choose Ye This Day                             50        \u201c        \u201d\n\n  15 The Cross of Christ                            50        \u201c        \u201d\n\n  16 The New Birth                                  25        \u201c        \u201d\n\n  17 \u201cWhat Must I Do to be Saved?\u201d                  50        \u201c        \u201d\n\n  18 The Literal Week                               50        \u201c        \u201d\n\n  19 The Christian Life                             25        \u201c        \u201d\n\n  20 Your Life Work\u2014Is It of Men or of God?         50        \u201c        \u201d\n\n  21 Acceptable Service                             50        \u201c        \u201d\n\n  22 Have Faith in God                              50        \u201c        \u201d\n\n  23 The Riches of His Grace                        50        \u201c        \u201d\n\n  24 He Saves to the Utmost                        100       13       01\n\n  25 Bible Authority for Sunday Observance          50       25       02\n\n  27 Religious Liberty                             100        \u201c        \u201d\n\n  28 Law of Liberty                                100        \u201c        \u201d\n\n  29 Law of Love                                    50        \u201c        \u201d\n\n  30 Knowing and Obeying the Lord                  100        \u201c        \u201d\n\n  31 Why the Earth Was Made                         50        \u201c        \u201d\n\n  32 Trine Immersion                                50        \u201c        \u201d\n\n  33 Scriptural Answers to Worldly Objections      100        \u201c        \u201d\n\n  34 Seventh-day Adventists and Their Work          25        \u201c        \u201d\n\n  35 The Hope Set before Us                         50        \u201c        \u201d\n\n  36 The True Church                                50     0 25     0 02\n\n  37 Letter and Spirit                              50        \u201c        \u201d\n\n  38 Who Are the Saints?                            50        \u201c        \u201d\n\n  39 The Seventh, or One-Seventh                    50        \u201c        \u201d\n\n  40 Coming of the Lord                             50        \u201c        \u201d\n\n  41 Foreknowledge and Foreordination               50        \u201c        \u201d\n\n  42 Jesus and the Resurrection                     50        \u201c        \u201d\n\n  44 Back to the \u201cOld Paths\u201d                        25        \u201c        \u201d\n\n  45 Historical Facts and Incidents                 25       50       03\n\n  46 True \u201cChristian Citizenship\u201d                   50       25       02\n\n  47 The Great Threefold Message                    25        \u201c        \u201d\n\n  48 \u201cTry The Spirits\u201d                              50        \u201c        \u201d\n\n  49 Kept by the Power of God                      100        \u201c        \u201d\n\n  50 Day of the Sabbath                             25        \u201c        \u201d\n\n  51 Heralds of His Coming                          25       38        \u201c\n\n  52 Prayer                                         25       25        \u201d\n\n  53 Winning of Margaret                            25        \u201c        \u201d\n\n  54 Unawares\u2014Ye Did It unto Me                     50        \u201c        \u201d\n\n  55 Twelve Principles of Holy Living               50        \u201c        \u201d\n\n  56 There Is Help in God                           50        \u201c        \u201d\n\n  57 The Divine Law                                 25        \u201c        \u201d\n\n  58 The Three Sabbaths                             50        \u201c        \u201d\n\n  59 The Earnest of Our Inheritance                 50        \u201c        \u201d\n\n  60 A Living Saviour                               50        \u201c        \u201d\n\n  61 Gracious Invitation                            25       07       03\n\n  62 Return of the Jews                             25       50        \u201c\n\n  63 Jesus Died for You                             50       25       02\n\n  64 Salvation in Jesus Christ                      50        \u201d        \u201c\n\n  65 Why Are You Not a Christian?                   50        \u201d        \u201c\n\n  66 An Astronomer\u2019s View of Our Father\u2019s           25       38        \u201d\n     House\n\nThe above is a little quarterly publication designed especially for use\nin personal correspondence. Each number contains from two to sixteen\npages of a size convenient to go into a No. 6 envelope without folding.\nIt is printed on thin paper, and one or two numbers can be put in with\nan ordinary letter without increasing the postage. A package should be\nkept on hand, and, when writing to a friend, inclose one or more copies,\nand thus \u201csow beside all waters.\u201d\n\n\n\n\n                         WORDS OF TRUTH SERIES.\n\n\n No. Title.                                     No. in    Price  Postage\n                                              Package.      per      per\n                                                       Package. Package.\n\n   1 The Coming of the Lord                        100    $0 25    $0 02\n\n   2 How the Sabbath Came to Me                     25       75       04\n\n   3 Review of W. S. Gamble on the Sabbath          25       25       02\n     Question\n\n   4 A Challenge to Protestants                     50        \u201c        \u201d\n\n   5 Fundamental Principles of Seventh-day          25        \u201c       04\n     Adventists\n\n   6 Candid Admissions                              50        \u201d       02\n\n   7 Personal Questions and Answers                 25       88       05\n     Concerning the Sabbath\n\n   8 The Way, the Truth, the Life                   25     1 00        \u201c\n\n   9 The Reign of Righteousness                     25       50       03\n\n  10 First a Willing Heart Then All                 25       32       02\n\n  11 The Law in Christ                              25       50       03\n\n  12 War between Capital and Labor                  25        \u201d        \u201c\n\n  13 Last-Day Tokens                                10     1 00       08\n\n  14 Come, Lord Jesus                              100       25       02\n\n  15 Spirit of Burning                              25       50       04\n\n  16 What to do with Doubt                          50       37       03\n\n  17 Ifs and Whys of Baptism                        50       32       04\n\n  18 Sanctification                                 25       25       02\n\n  19 A Woman Ministry                               25     1 25       06\n\n  20 Should Not Christians Keep the Sabbath?        25       50       03\n\n  22 Is The End Near?                              100        \u201d        \u201c\n\n  23 The Rest Day                                   25       63       04\n\n  24 Ownership and Tithing                         100       50       03\n\nFor any of the foregoing, address your Tract Society, or the Publishers.\n\n      PACIFIC PRESS PUBLISHING CO.,\n      Oakland, Cal.\n      39 Bond St., New York City.      18 W. 5th St., Kansas City, Mo.\n\n      Review and Herald Publishing Co.,\n      Battle Creek, Mich.\n      243 S. Boulevard, Atlanta, Ga.      571 Yonge St., Toronto, Ont.\n\n\nDISCOUNT.\n\n\nWe want all tract buyers to receive the 40 per cent discount which is\nallowed those who buy 100 or more at a time in unbroken packages, hence\nthe foregoing information as to the size of packages, and postage per\npackage.\n\nPostage is always added when this liberal discount is allowed.\n\n\n\n\n                             Thoughts from the\n                             Mount of Blessing\n\nBY MRS. E. G. WHITE\n\n\nA reverential exposition of the sermon on the mount. It is difficult to\npraise this volume too highly. The following notice concerning it\nappeared in an eastern religious journal, and is only a sample of many\nmore at our command:\u2014\n\n    \u201c_Its entire trend indicates the author\u2019s confidence in the words of\n    Christ, \u2018The words that I speak unto you, they are spirit and they\n    are life.\u2019 While those words were first addressed to a cosmopolitan\n    gathering centuries ago, they are applicable to all time and come to\n    us still brightened with that same \u2018spirit\u2019 and that same \u2018life.\u2019_\u201d\n\nIt contains over 200 pages, is richly illustrated, and well bound in\ncloth, at 75c, and half cloth with marbled edges, at $1.00.\n\n\n      Pacific Press Publishing Co.\n      OAKLAND, CAL.\n      39 Bond St., New York City      18 W. 5th St., Kansas City, Mo.\n\n\n      REVIEW & HERALD PUBLISHING CO.\n      BATTLE CREEK, MICH.\n      243 S. Boulevard, Atlanta, Ga.\n      571 Yonge St., Toronto, Ont.\n\n\n\n\n \u25cf Transcriber\u2019s Notes:\n    \u25cb Missing or obscured punctuation was silently corrected.\n    \u25cb Inconsistent spelling and hyphenation were made consistent only\n      when a predominant form was found in this book.\n    \u25cb Text that was in italics is enclosed by underscores (_italics_).\n    \u25cb Notes printed in the margin of the book have been moved into the\n      paragraphs near where they appear, contained in square brackets,\n      and begun with the word \"Sidenote\".","title":"The Glad Tidings","tradition":"scripture-revelation","translated_text":null,"word_count":75817}