August 8, 1899

“Editorial” The Advent Review and Sabbath Herald 76, 32, p. 508.

“THE Spirit of the Lord God is upon me; because”—. Isaiah 61:1; Luke 4:18.ARSH August 8, 1899, page 508.1

“Because,” in this place, signifies “in order to,” “for a purpose.”ARSH August 8, 1899, page 508.2

What then is the purpose for which the Spirit of the Lord is put upon a person?—Here it is:—ARSH August 8, 1899, page 508.3

(a) “Because” he hath anointed me to preach the gospel to the poor.”ARSH August 8, 1899, page 508.4

(b) “Because” “he hath sent me to heal the brokenhearted.”ARSH August 8, 1899, page 508.5

(c) “Because” he hath sent me “to preach deliverance to the captives.”ARSH August 8, 1899, page 508.6

(d) “Because” he hath sent me to preach “the recovering of sight to the blind.”ARSH August 8, 1899, page 508.7

(e) “Because” he hath sent me “to set at liberty them that are bruised.”ARSH August 8, 1899, page 508.8

(f) “Because” he hath sent me “to preach the acceptable year of the Lord.”ARSH August 8, 1899, page 508.9

(g) “Because” he hath sent me to proclaim “the day of vengeance of our God.”ARSH August 8, 1899, page 508.10

(h) “Because” he hath sent me “to comfort all that mourn.”ARSH August 8, 1899, page 508.11

(i) “Because” he hath sent me “to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.”ARSH August 8, 1899, page 508.12

(j) “The Spirit of the Lord God is upon me” “for the purpose” that I might do all this to all these, “in order” “that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.”ARSH August 8, 1899, page 508.13

All that is the purpose, the object, of the gift of the Holy Spirit. And when that is the purpose, what need of the gift of the Spirit has anybody who does not follow up the purpose of the gift—who does not engage in the work “in order to” which the Spirit is given?ARSH August 8, 1899, page 508.14

To ask for the Holy Spirit for any other purpose, or to ask at random, not knowing what is the purpose of the gift, is only to “ask amiss, that ye may consume it upon your pleasures.”ARSH August 8, 1899, page 508.15

Do you reply that this would require that every Christian should be a minister?—Suppose it would: is that anything new? If it is, read this: “As every man hath received the gift, even so MINISTER the same one to another, as good stewards of the manifold grace of God.” 1 Peter 4:10.ARSH August 8, 1899, page 508.16

Has the gospel been preached to you? and have you received it?—“Even so minister the same.”ARSH August 8, 1899, page 508.17

Has your broken heart been healed?—“Even so minister the same.”ARSH August 8, 1899, page 508.18

Has deliverance from captivity been preached to you?—“Even so minister the same.”ARSH August 8, 1899, page 508.19

Have your blind eyes been opened?—“Even so minister the same.”ARSH August 8, 1899, page 508.20

Have you been set at liberty from bruising?—“Even so minister the same.”ARSH August 8, 1899, page 508.21

Have you heard preached the acceptable year of the Lord?—“Even so minister the same.”ARSH August 8, 1899, page 508.22

Has there been proclaimed to you the day of vengeance of our God?—“Even so minister the same.”ARSH August 8, 1899, page 508.23

Have you been comforted in your mourning?—“Even so minister the same.”ARSH August 8, 1899, page 508.24

Has there been given to you beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness?—“Even so minister the same.”ARSH August 8, 1899, page 508.25

Are you a tree of righteousness, the planting of the Lord, that he might be glorified? It is only because the Spirit of the Lord God was upon one, “in order” that he should preach the gospel to the poor; to heal the broken-hearted; to preach deliverance to the captives, the recovering of sight to the blind; to set at liberty them that are bruised; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all the mourn; to give unto them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness. And now, you, having received the gift, “even so minister the same” as a good steward of the manifold grace of God.ARSH August 8, 1899, page 508.26

“Editorial Note” The Advent Review and Sabbath Herald 76, 32, p. 508.

THOUGH it is true that the great subject in the book of Galatians is the true gospel as against a false gospel, salvation by faith of Jesus Christ and not by works of the law, still the question is asked, “What law is referred to in the phrase ‘works of the law,’ which is several times used?”ARSH August 8, 1899, page 508.1

The answer is, It is not any particular law exclusive of all other laws; it is any law at all, all laws, in the general idea of law. accordingly, the Revised Version puts in the margin each time, “works of law,” and other translations render it directly “works of law,” as of the idea of law in general.ARSH August 8, 1899, page 508.2

The Greek also sanctions this; for in each place where the expression, or a kindred one, is used, it is written without any article εργων νομου—works of law, or νομου—law (Galatians 2:16 three times; 3:2, 5, 10); while in other instances, such as Galatians 3:12, 13, 19, 21, 24, it is written each time with the definite article του νομου—of the law, or o̔ νομος—the law.ARSH August 8, 1899, page 508.3

The expression, then, being that of the general idea of law, that men are justified by faith of Christ and not by works of law, in the nature of the case any law and all law would be comprehended, and therefore the highest of all law—the law of God—as well as all other; that there is no justification, no righteousness, no salvation, by any law whatever, nor by the works of any law whatever; but only by the faith of Jesus Christ.ARSH August 8, 1899, page 508.4

And that more than one law is included in the argument is evident from the text itself.ARSH August 8, 1899, page 508.5

(a) In chapter 5:14 it is written: “All the law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself,” which is unquestionably a direct reference to the law of God, while in the same chapter, and even all through the book, the question, the law, of circumcision—the law of Moses (John 7:23)—is involved.ARSH August 8, 1899, page 508.6

(b) In chapter 6:13 it is written, “For neither they themselves who are circumcised keep the law.” Here plainly both the law of Moses and the law of God, the ceremonial law and the moral law, are referred to; because it says that they who are circumcised do not keep the law. Now their being circumcised was in itself to keep the law of circumcision—the law of Moses. Therefore if only the one law were referred to, it could not be said that they who are circumcised do not keep the law. But when it is borne in mind that circumcision, both in the mind of God (Deuteronomy 30:6) and in the scheme of these controversialists, was the sign that the law of God was kept, and these who were so tenacious of circumcision did not keep the law, then it is perfectly plain that both the law of circumcision and the law of God are referred to in the words, “Neither they themselves who are circumcised keep the law.”ARSH August 8, 1899, page 508.7

(e) The same thing is shown also in chapter two, verses 12-14 with 17-19.ARSH August 8, 1899, page 508.8

(d) All this shows that in Galatians there is involved the same matter that was raised by the “Pharisees which believed,” and that was considered in Acts 15: “Except ye be circumcised after the manner of Moses, ye can not be saved.” Verse 1. They must be circumcised to be saved! They “must be circumcised and keep the law” to be justified, to be righteous, to be saved! Justification, righteousness, salvation, must be by work of law!ARSH August 8, 1899, page 508.9

But there Peter showed that God had already settle the matter, saying, “Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put not difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” Verses 7-10.ARSH August 8, 1899, page 508.10

And when the sentence was pronounced by James, and the decree was framed and sent forth, it showed that it was the general idea of law—including all law—that was involved, rather than any specific law, exclusive of all others; for the sentence was that “they abstain from pollutions of idols [the moral law], and from fornication [the moral law], and from things strangled [the ceremonial law], and from blood [the ceremonial law].” Verse 20.ARSH August 8, 1899, page 508.11

And that it is not the merit of any law in itself, not even of the ceremonial, nor the relative merit of certain laws, that is involved; but solely of law as a means of justification, of righteousness, of salvation, is doubly emphasized by this fact: when certain in Jerusalem wanted Titus circumcised in accord with their views of justification, Paul would give “place by subjection, no, not for an hour; that the truth of the gospel might continue.” Galatians 2:4, 5. Yet when the question had been settled, and the decree proclaimed, and Paul and Silas went through the cities of Syria and Cilicia, and “delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem;” when they came to Derbe and Lystra and found there Timothy, whose father was a Greek, and whom Paul would have to go forth with him, Paul “took and circumcised him, because of the Jews that were in those quarters.” Acts 15:40, 41; 16:1-4. That is to say: So long as people clung to circumcision as essential, or as a means, to justification, Paul would not countenance such a thing for a moment. But when there was in it no question of justification, he would do it when entrance for the gospel could the better be gained by it. So long as law was held up as essential, or as a means, to justification, or as having any part in it, Paul would not recognize it at all. But when it was acknowledged that justification is by faith alone, without any deeds of any law whatever, then he would recognize and consider the merit, the purpose, and the place of any law and of every law.ARSH August 8, 1899, page 508.12

Thus the object of the book of Galatians is salvation by the gospel, not by law; it is justification, righteousness, life, by faith of Christ, not by works of law. It is to show that as a means of justification, of righteousness, of salvation, any law of any kind, and all law of every kind, is absolutely excluded. “If righteousness come by law, then Christ is dead in vain.” Galatians 2:21.ARSH August 8, 1899, page 508.13

As to what law is referred to, whether the moral, the ceremonial, or law in the abstract, in particular verses, this is easily discovered in and by the details of the argument, when the great thought—the two gospels—is held constantly in mind.ARSH August 8, 1899, page 508.14

Now let all who are interested in the book of Galatians, read that book through seven times with the thought of this article in mind, and they will be prepared for some studies in Galatians, which we hope to begin next week.ARSH August 8, 1899, page 508.15