Topical Studies
What the Bible says about
The Covenants Grace and Law
(From Forerunner Commentary)
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Proverbs 29:18
Where a person is headed in life determines how that person will conduct his life. The Living Bible gives an interesting slant to this verse: "Where there is ignorance of God, the people run wild." The primary sense of this verse here is if one does not know where he is going, he wanders all over the place. He will not go in a straight line. Instead, he will go off in one direction for a while, then, maybe, he will get back on track again. Then again, maybe he will not get back on track but just continue wandering. Thus, it is extremely important that we have the right vision before us. Suppose we have the wrong vision, coupled with an intense desire to reach whatever that vision happens to be. If we do not have the right vision—even though we have the discipline, the patience, and the desire—we will be heading in the wrong direction. We do not have the right goal. Now suppose we have the right vision, but it is unclear, a bit fuzzy to us. We lack discipline, self-control, or desire. The chances are very great that we will wander all over the place. We will ricochet off the guardrails on the left and the right. We may get back on the track occasionally—even though we wander all over the place. Maybe God, in His mercy, will guide us back to the central path, the way He wants us to go. We easily perceive that it is best to have the right vision and the right qualities that help accomplish that vision. The primary sense of Proverbs 29:18 is that if one does not know where he is going, he will wander hither and yon. The implied spiritual sense is that if one does not know God's purpose, he goes off the path of God's laws. When people lack godly instruction, "the people run wild." "But happy is he who keeps the law." In the King James Version, they insert the word "law" in the verse, but it is only implied in Hebrew. The verse strongly implies the divine revelation given to the prophets, which is why the King James translators translated this word as "vision"—the revelation given to the prophets—even though, again, the Hebrew does not directly say it. This is important to us because it is in the Prophets that God gives the majority of His vision for the future—what is coming. There may be a little bit in the Law, but far more is contained in the Prophets. Of course, we also find some in the New Testament. If this is indeed the vision God has given and He is working out, then we begin to understand the reason why we have been given free-moral agency and told to choose. We have to choose which way we will go. There is a way, but we must choose to go that way.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part One)
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Romans 9:16
The apostle Paul writes in Ephesians 1:5 that we are part of the church "according to the good pleasure of [God's] will." So we are not where we are because we desired it, willed it, or earned it. We are here because of God's mercy. The Jews thought they were in the position they were in because they were so good and had the law. The first drastic effect of this was that they were circumventing God's supremacy, His sovereignty over His creation. The second effect was that they were also circumventing the true way of justification because, according to them, justification was something God owed because one earned it. Therefore, the Father's grace and Christ's sacrifice flew right out the window, and from their perspective, Christ had died in vain. Paul could see that this was nothing more than a vanity trip, made in ignorance undoubtedly, but nonetheless completely and totally wrong. They could say, "Look how great we are that we can do these wonderful things, so that even God is indebted to us!" Samuel Bacchiocchi writes in his book, Biblical Perspectives: One's status before God came to be determined by one's attitude towards the law as a document of election and not by obedience to specific commands. The law came to mean a revelation of law God's electing will manifested in His covenant with Israel. Obviously, this view created a problem for the uncircumcised Gentiles because they felt excluded from the assurance of salvation provided by the covenant. This insecurity, naturally led Gentiles to desire to be under law, i.e., to become full-fledged covenant members by receiving circumcision, and Paul felt compelled to react strongly against this trend because it undermined the universality of the Gospel. (p. 103) Because of these factors, Paul appears in Galatians to be quite anti-law. First, because of the matter of justification. Justification is achieved through Jesus Christ, not by our works Second, because we do not come to God through a covenant system of law. We are drawn to God because He elects to call us. So, with both of these issues, Paul had to address law. In every case, he was against it. If we do not understand what he is talking about, we cannot but conclude that he is anti-law. However, we cannot throw out the baby with the bath water, as it were. We cannot throw out what God has graciously given for our guidance on how to live simply because a group of misguided people has devised incorrect concepts about law and our relationship with Him. No, we must get rid of the wrong concepts, which is Paul's aim in Galatians.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty-Five)
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Galatians 3:19
What is this law's purpose? Remember, the major subject in the book of Galatians is justification—right standing with God, being aligned with God, being declared righteous. In giving his answer, Paul says, "It was added because of transgressions," which parallels Jeremiah 7:22-23, where God Himself said, "I did not speak to you about sacrifices and offerings." In the book of Exodus, we can find that those rituals were added after the Old Covenant had been ratified. They were attached to it, like an appendix. The reason? "[B]ecause of transgressions," that is, because the Israelites continued to sin against God. They were breaking the commandments, the statutes, and the judgments. The apostle then tells us how long this added law was to last: "[U]ntil the Seed"— Christ—"should come." The law—the sacrificial ceremonial law that was added—had a purpose, which was to teach, to instruct, about sin and the payment for it. Unlike the Ten Commandments, it did not define sin, unless the sacrificial law itself was being broken, then it would have been a wrongdoing, a sin. Such a thing happened in the case of Aaron's sons when God struck them dead for using common fire (Leviticus 10). They died because they failed to follow God's rules about making an offering, and it became sin to them. At this point, it might be good to realize that Numbers 28 and 29 contain the national law of offerings God commanded. They had to be offered. They included the evening and morning sacrifices and all the sacrifices and offerings to be made on the first and last days of Unleavened Bread, Pentecost, Trumpets, Atonement, Tabernacles, and the Eighth Day. These offerings were made at the Temple on behalf of—for the benefit of—the whole nation. It may surprise you to learn that the individual Israelite was never required to make any sacrifice at all except for the Passover lamb. God did not require the Israelites to give any of the sacrifices and offerings in the book of Leviticus. They were entirely voluntary. If an Israelite wanted to do them, he could, and it was good for him if he did, if he understood what he was doing. However, he did not have to do them; they were completely voluntary, which is why they do not define sin. They were not required by God. Even so—whether they were the national offerings made at the Tabernacle and Temple or the voluntary ones—they were to last only until the Seed, Jesus Christ, came.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Seventeen)
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Galatians 5:19-21
If a person is walking in the Spirit, he has no conflict with the law of God. Paul uses "flesh" as a synonym for "carnality" or "human nature." The carnal mind, hating God's laws, does not subject itself to them (Romans 8:7). What we see in verses 19-21 is what carnality—what human nature—works at producing: the works of the flesh. It produces adultery. Have you ever seen a young man—as carnal as the day is long—on the prowl after a sweet young thing? Maybe he stands on the corner, watching all the girls go by, trying to get a date, to pick her up. He has one thing in mind: conquering her and getting her in bed. He has to work at it. He turns on all his charm to seduce her. It produces theft. Do robbers work at their thievery? Certainly, they do. Some of them actually consider it to be legitimate work, a skill. I recently heard of a church pastor who allowed himself to be convinced that gambling is legal according to God's law. The man who convinced him, a gambler by profession, labored long hours to perfect his skills in taking advantage of other people. He argued that gambling is lawful because he is working, not playing. The flesh works at producing these things. But the Spirit is opposed to the flesh. They are at war with one another. If a person has the Spirit of God, he cannot allow his human nature to dominate his way of life. He must make a choice as to which way he will be led—by the flesh or by the Spirit of God. The apostle says that if a person is doing these works, he is following the urgings of the flesh, not the law of God. Paul is by no means doing away with the law of God; that is the farthest thing from his mind, the last thing he would want these Christians to do. Note that he writes that people who practice the works of the flesh will not be in the Kingdom of God. Did Paul want Christians to be in the Kingdom of God? Of course, he did! But they must be guided and led by God's Spirit. If they are led by their carnal mind, they will not enter it. Thus, the solution to sin and the struggle for salvation lies in the spiritual relationship between God and us. It lies in prayer, faith, study, meditation, and coming to know and love God with all of our being. It does not take long to realize that He is so desirable, and we want to do everything we can to please Him. What pleases Him? When we imitate Him and live as He does. This great spiritual Being gives us elements of His mind so we can live the way He lives. God is love. And the bottom line of love, the place from which it starts, is the keeping of the commandments (I John 5:3).
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty-Eight)
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