There should be no contest between the Law of Moses, the Old Testament and the Gospel of Christ. Many, not understanding that the New Testament has superseded and replaced the Old, (insofar as being our authority in religion today), hold on to practices and beliefs not intended to be believed and practiced in this age under the authority of Jesus Christ, the Gospel dispensation, (Jeremiah 31:31-34; Hebrews 8:1-13).

At least three books in the New Testament are devoted to proving that the Gospel of Christ is a system separate and independent of Judaism. These books are Romans, Galatians, and Hebrews. Also a complete chapter in 2 Corinthians (3:1-18).

Many religionist today do not hesitate to go back to the Old Testament in an effort to find "authority" for people to "keep the Sabbath," practice "infant membership," the "burning of incense," the use of "instrumental music," and to have a special "priesthood," the "eating of certain (foods) meats or not eating" which ever the case might be.

These and many other false doctrines are taught by well meaning people simply because they do not differentiate between the Law of Moses (the Old Testament) and the Gospel of Christ. One wonders why these same folks do not practice everything that was authorized, allowed, or commanded under the Old Testament. To be consistent, they must! Still, it would only condemn them unless they kept it perfectly, which none did (Acts 15:6-12; Galatians 5:1-6).

The same "door" through which these things already mentioned were brought in, would likewise allow and even authorize multiple marriage partners, concubines, owning slaves, circumcision, animal sacrifices, three annual trips to Jerusalem by the male members, etc., etc., etc. Again (Galatians 5:3)!

In order to study any subject it becomes necessary as well as advantageous to define terms to be used in said study. We learn that the word "Law" is sometimes divided into three parts in the New Testament: "The Law," "the Prophets" and "the Psalms" according to what Jesus said in Lk. 24:44. Sometimes the word "Law" is used to refer to the Ten Commandments (Exodus 20:17) as is the case in Romans 7:7.

Other times the word "Law" has reference to the Pentateuch, the first five books of the Old Testament, such as quoted in Matthew 12:5 from Numbers 28:9-10; Luke 2:22-23 from Leviticus 12:2 & Exodus 13:2; John 8:5 from Leviticus 20:10.

In still other places the word "Law" refers to the Psalms (John 10:34; Psalms 82:6). Yet the word "Law" can also refer to the entire Old Testament system which began to be given at Mt. Sinai (Ephesians 2:15; Romans 7:4, 6). The New Testament refers to only two great lawgivers. They are of course Moses and Jesus Christ, (John 1:17; Hebrews 1:1-2; Acts 3:22-23; James 4:12; See Matthew 17:1-5).

The word "gospel" refers to the entire system of truth as given by Christ, His apostles and other men whom He inspired and as is recorded in the New Testament, (Romans 1:16; 1 Corinthians 15:1-3). It is called "The Faith" in Jude 3, Galatians 1:23 and Acts 6:7. In Romans 10:8 it is called "the word of faith." This same body of words is referred to as "grace and truth" in John 1:17 and the "perfect law of liberty" in James 1:25. It is just called "faith" in Romans 3:28 & Galatians 3:23-25.

In Galatians 3:1-18, Paul teaches that God promised that He would bless all nations through Abraham's seed which is Jesus Christ. This promise was made about 1921 BC. Once God makes a covenant (contract or promise) it cannot be voided, he will keep His promises. God made this covenant; this promise; this agreement with Abraham that He would one day "bless all nations through his seed." But four hundred and thirty years after this promise or about 1491 BC, God gave the "Law of Moses" to Israel. Paul's teaching in Galatians chapter three, is this: (1) The giving of the Law of Moses could not invalidate His previously made promise to Abraham to bless all nations though Abraham's seed (Genesis 12:1-3) which is Jesus Christ. (2) Redemption for all nations is therefore through the promise (Christ) and not through the Law of Moses.

Anticipating their reaction to what he taught them, Paul by inspiration asked the following question and gives God's (Christ's) answer: "What purpose did the Law serve then, if there was no salvation under that law?" Paul says, "It was added because of transgressions "till the seed (Christ) should come" (Galatians 3:19). Through the "Law" came the knowledge of sin (Romans 3:20), so the "Law" was given to show sin up for what it really is, to define what sin is (Romans 7:13).

The "Law" held its subjects in bondage (Galatians 4:8-10); they were "shut up under sin," (Galatians 3:22). Everyone who did not keep it perfectly was under a curse, so Paul says, "all sinned and came short of God's glory" (Romans 3:23). Under the "Law" the only provisions for forgiveness of sin was the blood of bulls and goats that could never take away sin (Hebrews 10:1-4). By the works of "the Law" no flesh shall be justified (Galatians 2:16). It remained therefore for the "perfect Lamb of God" to shed His blood to free even those who were under the "Law" from their guilt of sin (Romans 3:21-26; Hebrews 9:15; Matthew 26:28; Ephesians 1:7; 1 John 1:6-7). The "Law", therefore, held its subjects in bondage to their guilt of sin (Romans 7:23-25).

The "Law" was to bring those under it to Christ. That was its purpose in addition to showing up sin for what it really is and what it costs mankind. Paul says it was a "Schoolmaster or tutor" to bring them to Christ (Galatians 3:24). This was to be accomplished in two ways: (1) The "Law" contained hundreds of prophecies telling the people what Christ would be like and the nature of His redemptive work. These identified the Messiah or Christ and the nature of His kingdom when He came into the world (John 5:39, 46-47; John 18:36). (2) Since people were in bondage to sin, they were led to seek a Savior. Their guilt made them realize they needed help. So the "Law" led those who believed and knew its purpose to the "Lamb of God who takes away the sins of the world" (John 1:29; 2 Timothy 3:14-15).

According to what Paul understood and wrote through the guidance of the Holy Spirit, he called the Law of Moses "weak" in Rom. 8:3. It had to be "fulfilled" (Matthew 5:17). When it was "made full" or fulfilled, it had accomplished its very purpose and so was "done away" (2 Corinthians 3:11; Colossians 2:6-14).

We also see that it was to be temporary (Galatians 3:19). Paul says it was to last "till" the seed should come to whom the promise was made." Jesus was promised the "throne of His father, David" (Luke 1:32-33; Acts 2:29-36; Philippians 2:9-10).

Also, it could not provide complete forgiveness of sins (Galatians 2:16; Romans 3:20; Hebrews 10:1-4, 9, 10).

One more thing that we notice about the old law was that it was "imperfect." How can we say it was imperfect when the psalmist called it "perfect" in Psa. 19:7? Because sins were not removed from God's memory until blotted out in the blood of the Lamb of God, Jesus Christ, never to be remembered again (Jeremiah. 31:31-34). Imperfection was not a problem of the "Law" per-se, if one lived it perfectly and never broke it, one would be sinless. We can know this is so, for Christ lived and died under that law, fulfilling its every command and requirement (Galatians 4:4). He was the only one who ever did such. He had no sin (Hebrews 4:15; 1 Peter 1:18-19; 2:21-25).

Those who lived and died under that law had those sins totally forgiven when Jesus died on Calvary's cross (Hebrews 9:11-16). We often use this passage (and properly so) to show why the thief on the cross was not subject to New Testament baptism.

The apostle Paul addresses this thought quite clearly when writing to the Galatians. In chapter 5 of that epistle, he makes several statements that we need to look at.

First, he says in verse 2 that to continue to live under the old law is to find oneself without the grace that we find afforded under the law of Christ. He says, "Christ will profit you nothing" (Galatians 5:2). Not only will Christ be of no profit to you, you also have "become debtor to do the whole law (Galatians 5:3). This would include all the animal sacrifices and journeys to Jerusalem that were required by the law. The only hope one who is living under the old law has is to live so perfect as to merit salvation by law keeping. Yet none has done that save "the Christ" and so, all are sinners in need of His salvation (Romans 3:23). On the other hand, we find that one can be saved through gospel obedience under the law of Christ. Paul puts it this way, "By grace through faith" (Ephesians 2:8-10; 1 Corinthians 15:1-4; Romans 1:16-17; Romans 6:1-6; 6:15-18).

Another consequence of trying to keep the old law is that one becomes "Entangled again in the yoke of bondage" (Galatians 5:1). This yoke deals with the fact that no one had been able to keep the law perfectly and therefore were always laboring under bondage.

He also says that one who returns to keeping the Law of Moses has "fallen from grace" (Galatians 5:4). No longer is one afforded the grace that they do not have coming but rather are now required to live a perfect life with no hope of mercy if they should fail.

Some will ask then, "since we are not under the law (the Old Testament), may we disobey the 10 commandments without guilt?" The answer is no, but not because they are in the Old Testament. The principles underlying the 10 commandments are also taught and bound on followers of Christ in the New Testament. The one exception being the Sabbath. It is absent from the New Testament and a new day, of significance is given, the "first day" of each week (Acts 20:6-7; 1 Corinthians 16:1-2). Also see (Romans 13:8-10).

The Old Testament teachings are still useful "for examples" of God's dealings with mankind (1 Corinthians 10:11), and "for our learning" (Romans 15:4). But we Must Submit To Christ's Authority (Acts 3:22-23; Matthew 17:1-5; Matthew 28:18-20; Ephesians 1:22-23; Colossians 1:18).

If we reject Christ's words as taught by His inspired apostles who were "guided into all truth" (John 16:13; 2 Peter 1:3; 2 Timothy 3:16-17; James 1:25; 2 John 9-11; John 12:48), it will face us come judgment day and we will give an account (2 Corinthians 5:10-11; Revelation 20:12-15; Romans 14:12).

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"Here is what I have seen: It is good and fitting for one to eat and drink, and to enjoy the good of all his labor in which he toils under the sun all the days of his life which God gives him; for it is his heritage. As for every man to whom God has given riches and wealth, and given him power to eat of it, to receive his heritage and rejoice in his labor -- this is the gift of God. For he will not dwell unduly on the days of his life, because God keeps him busy with the joy of his heart" (Eccl. 5:18-20).

"There is nothing better for a man than that he should eat and drink, and that his soul should enjoy good in his labor. This also, I saw, was from the hand of God" (Eccl. 2:24).

"And My elect shall long enjoy the work of their hands" (Isa. 65:22).

God didn't just create man to be a working creature. He also intends for man to derive pleasure and enjoyment from his labors.

Let us note just a few of the ways work produces enjoyment. Man derives pleasure from his work by:

1. Knowing he is behaving in accordance with his created nature, Gen. 2:15.

2. Knowing the world can be a better place because he lived in it and was productive of good. "The sleep of a laboring man is sweet, whether he eats little or much" (Eccl. 5:12). When a man knows he has put in a productive day, he can go to bed at night with a clear conscience and a sense of self-worth.

3. Being able to say with Paul, "These hands have provided for my necessities, and for those who were with me" (Acts 20:34).

4. Knowing that not only has one earned the right to enjoy the fruits of his own labor, but he has also earned the privilege of being able to help those who are less fortunate than himself, Eph. 4:28.

5. Knowing that regardless of recognition (or lack of it) on the part of his employer and/or fellow workers, God takes note of his faithfulness and his work will not be forgotten, Rev. 14:13.

To put it another way, labor that is productive of good brings pleasure because (1) it secures the respect of any of our peers who are worth impressing, (2) it promotes self-respect, and most of all, (3) it brings the respect of God.

On the other hand, the fruits of idleness are waste, want, and boredom. "I went by the field of the slothful, and by the vineyard of the man devoid of understanding, and there it was, all overgrown with thorns; its surface was covered with nettles; its stone wall was broken down. When I saw it, I considered it well; I looked on it and received instruction: a little sleep, a little slumber, a little folding of the hands to rest: so your poverty will come like a prowler, and your want like an armed man" (Prov. 24:30-34).

Idleness brings boredom and boredom in turn leads to a multitude of sins that rush in to fill the vacuum left by idleness. See 1 Tim. 5:17. Quite possibly it was "abundance of idleness" in ancient Sodom that paved the way for Sodom's other sins, Ezek. 16:49. It has been observed that "an idle mind is the devil's workshop."

Selected and Adapted

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Watching some drivel on TV while waiting for the ball game to begin, I was amused by the drama (?) of some program I don't remember the name of. Anyway, there was some dialogue between a man and a woman, a husband and wife, and she said to him in one of those "uh-oh" voices, "You don't know me, really. You know who I am, but you don't know me."

Now if I had been there to advise the character, I would have told him to get down on his knees and beg for mercy, because he is not going to win this one. Not with his charming wit, his greater brain power, not with a bazooka or an atom bomb.

I know it was just a TV program, and it was not important at all in the great scheme of things, but listen to what the woman said. "You know who I am, but you don't know me."

In the book of Hebrews, Jeremiah is quoted as God speaks to the prophet: "And they shall not teach every man his fellow-citizen, And every man his brother, saying, Know the Lord: For all shall know me, From the least to the greatest of them" (Heb. 8:11). There is a difference between knowing who somebody is, that they exist and a little something about them, and knowing them. In our passage, the "knowing" is the latter.

Knowing God is a part of being in the kingdom. Indeed it is through a knowledge of God that we enter the covenant with him. Of course we come to know God by learning what the Scriptures say about him. But there are those who know the Scriptures and all that they say about God, and still don't know him. They know all about him, but they don't know him.

Knowing God has to do with the intimacy of the relationship with him afforded us by the process of reconciliation. Jesus died on the cross for our sins that we might be reconciled unto God. "But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation (2 Cor. 5:18-19). It is said by Peter that we become partakers with him of his divine nature when our sins are taken away (2 Pet. 1:4). John goes so far as to describe that relationship as a Father-child relationship in 1 John 3:1: "Behold what manner of love the Father hath bestowed upon us, that we should be called children of God; and such we are. For this cause the world knoweth us not, because it knew him not." As God's children we can expect all the blessings that come with that, and we may approach God as a loving Father for the things that we need (Matt. 7:7-11), and for the forgiveness vital to our soul's salvation. "Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need" (Heb. 4:16). "If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin" (1 John 1:6-7). With God as our Father, we have the hope of an inheritance that is indescribable (1 Pet. 1:3-5).

Now this relationship belongs to the children of God. They are his because they know him, not just about him, even all about him. They have a relationship with him, an intimacy, a fellowship. When is it that one who knows all about God finally comes to know him? "And hereby we know that we know him, if we keep his commandments.

He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him; but whoso keepeth his word, in him verily hath the love of God been perfected. Hereby we know that we are in him: he that saith he abideth in him ought himself also to walk even as he walked" (1 John 2:3-6).

Our relationship to God depends on our obedience to his word. There are many who know more about God and Jesus than I ever will. But they don't know them at all. John stresses then necessity of obedience, of walking in the light as he is in the light. To not obey, or to teach that obedience is not necessary is a result of not knowing him.

As we know God, and as we seek to do his will, we speak to him in prayer, and we listen to him speak to us in his word. Otherwise we would not know what was obedience and what was not. Do you know God? Have you obeyed his will as expressed in the New Testament? Do you know about God?

THE SPIRIT'S SWORD
(Volume IV, Number 28 -- September 17, 2000)

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