The Cross Of Christ

Lesson Seven - The Flesh, The Spirit And The Cross

TEXT: Galatians 4:29  - But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

        In this lesson we will take a look at the "great struggle in the heart and life of the believer" - the flesh and the spirit. In our text, Paul is referring to an incident in Genesis Chapter 21. Isaac is being weaned. It is possible that he was upward of five years old and if so, Ishmael would have been about 19. The Scripture says, "And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking" (Gen. 21:9). The implication is that he was mocking Isaac and possibly Sarah as well. As Paul describes in this 29th Verse, the word "persecuted" is understood by some Greek Scholars as to imply murder. And Scripture confirms it. In other words, Ishmael hated Isaac, and actually wanted to murder him. This was why Sarah asked that Hagar and her son be sent away.

So It Is Now

        The phrase, "Even so it is now," refers to this as a problem which has always existed, and will continue to exist until the Resurrection, and more specifically, the Second Coming of Christ.

        It should be obvious, that Satan does his finest work inside the Church instead of outside. Actually, persecution from without, tends to have the opposite effect. Instead of it hurting the Church, normally it builds the Church, causing Believers to pull together, etc. However, opposition from within, which is far more subtle, and far more deadly, is the source of the greatest problem.

        In the Church, all claim to be of God. The apostate Church claims Godliness and the right way, while the True Church makes the same claims. As well, you will find these two normally intermingled, which makes it difficult to tell who's what. However, ultimately, those who are "born of the flesh," gravitate toward the flesh, while those who are "born of the Spirit," gravitate toward the Spirit.

        What are the characteristics?

        Pride and self-righteousness characterize the flesh, while humility and contending for the Faith, characterize the Spirit (Lk. 18:9-14; Jude vs. 3).

        However, pride can oftentimes be cloaked, and humility, can seem to be other than what it actually is. For instance, I seriously doubt that many people would have called the Apostle Paul "humble." Most would have mistaken his strong contending for the Faith, his corrective Ministry, as arrogance, etc. But it wasn't arrogance! By today's crowd he would have been thought of as brash and ill-tempered, by referring at times to some of his opponents as "fools" (II Cor. 11:19); however, the Reader must be reminded, that what Paul wrote, at least as it regards the Word of God, was inspired by the Holy Spirit, which means that these words were chosen for him.

        In fact, man has a type of pride while God also has a type of pride. The pride of man stems from his own supposed ability and self-righteousness. At the same time, it is perfectly proper for a Believer to take pride in his Lord, in the Word of God, and in the Ways of God.

        At the same time, the world has its own type of humility, and of course, the Lord exemplifies humility also. That exhibited by the world, is meant to deceive, which it usually does, that exhibited by Believers, and I speak of true humility, pertains to placing all confidence in Christ, and none in oneself.

        The apostate church has tell-tale signs. These are as follows:

1. It departs from the Word of God. Of course, it does it in a very subtle way, and if Believers do not properly understand the Word, they probably won't see the difference.

2. They always function from the realm of Law, in one way or the other. Actually, the premise of Law is the very thrust of the apostate Church. That simply means, at least in such cases, that it's not depending on the Grace of God, but rather its own rules and regulations, which they change occasionally.

3. There is a tremendous pride in self-righteousness, but as stated, which is generally cloaked, as Satan is a master at doing.

4. There is a departure from the Holy Spirit, to the ways of the world. Once again, this is subtle, while at the same time they are mouthing phraseology that sounds right.

5. They have no time for the true Moving and Operation of the Holy Spirit, actually opposing the Anointing; however, they will promote demonstrations which look like a moving of the Holy Spirit, but really isn't.

6. Everything in the apostate Church functions from the realm of the flesh. That means that man gives birth to all the decisions, with everything decided in committee, etc. Consequently, it is man-berthed, man-made, man-directed, man-operated, etc. Consequently, it cannot be of the Spirit. That means that every single thing it does, while making itself look like God, it is actually of man, i.e., "the flesh," i.e., "the Devil."

            Much of the church world's opposition to the Holy Spirit is because what religious man cannot control, he opposes. They oppose it because they do not follow the Spirit but actually their own ways and devising. The Holy Spirit cannot be controlled, and anything they cannot control they oppose.

        The Leadership of the Assemblies of God said to the news media in the mid-1990s, and speaking of the Pensacola Revival, "We did not control the last one (speaking of the ministries of Rev. Swaggart in Baton Rouge,) but we will control this one." The result was in the end the fires of revival died.

        This is the manner of the Apostate Church.

Galatians 4:30
Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.

        The Christians of Galatia must recognize the categorical incompatibility of man-made religion and God-made Salvation and respond by casting out the Legalizers. Those born after the flesh will never share in the inheritance God has reserved for His True Children, born after the Spirit. Therefore, Christians are to reject both Legalism and those who teach it.

        It is interesting, that the Verse of Scripture (Gen. 21:10) that the Jews undoubtedly interpreted as a statement of the principle of God's rejection of the Gentiles, Paul now boldly turns around and applies to the exclusion of unbelieving Jews from Christianity. The procedure would probably have infuriated his opponents, but his point was well taken. God does not look on physical descent but on spiritual affinity. The true sons of Abraham are those who are born of the Spirit.
 

The Word Of God

        The question, "Nevertheless what saith the Scripture?", proclaims the Apostle, as usual, going to the Word of God in order to substantiate his Doctrine. Everything with the Apostle was always according to the Word, as should be overly obvious.

        If the Doctrine does not match up with the Word of God, and the Word of God with the Doctrine, it should be dismissed out of hand. Every question that pertains to Life and Godliness is addressed in the Word of God, and addressed in totality (II Pet. 1:3-4).

CAST OUT THE LAW

        The phrase, "Cast out the bondwoman and her son," presents the language of Sarah, in an address to Abraham, requesting him to cast out Hagar and Ishmael (Gen. 21:10).

        As stated, that word of Sarah was very grievous unto Abraham, and when he heard this sentence, his fatherly bowels were moved with compassion towards his son Ishmael; for he was born of his flesh, i.e., "a work of the flesh, with which all of us are loathe to part."

        But God confirmed the sentence which Sarah had pronounced, saying to Abraham: "Let it not be grievous in thy sight because of the lad, and because of the bondwoman; and all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called" (Gen. 21:12).

Genesis 21:10-12
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. [11] And the thing was very grievous in Abraham's sight because of his son.
[12] And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

        Sarah was not merely an angry and petulant woman. She saw the terrible dangers involved, and if allowed to continue, Isaac could be killed. Her decision was right and no doubt prompted by the Lord. In this sentence, by which Hagar and Ishmael were driven forth beyond the pale of God's most especial guardianship and blessing, the Apostle hears the Voice of God bidding away from His Covenant all who disbelieve the Gospel - all, that is, who set aside God's assurances of His free unmerited Love and Grace to all who believe in Jesus.

WHAT THE SPIRIT THROUGH PAUL IS ACTUALLY SAYING

        The Apostle is not now thinking of the national cutting off of the Jews; he is contemplating, not nationalities, but habits of mind - servile legality on the one side, and on the other Faith accepting a free Gift of Grace.

        It is at their extreme peril, he in effect tells the Galatians, that they forsake the latter to take up with the former: God has shown that by so doing they will forfeit the inheritance altogether. One cannot have it both ways, it is either Grace or Law, but cannot be a mixture of Grace and Law.

        Continuing in this vein, Lightfoot has the following to say about these words of the Apostle Paul:

"The Law and the Gospel cannot co-exist. The Law must disappear before the Gospel. It is scarcely possible to estimate the strength of conviction and depth of prophetic insight which this declaration implies.

"The Apostle thus confidently sounds the death knell of Judaism at a time when about half of Christendom clung to the Mosaic Law with a jealous affection little short of frenzy, and while the Judaic party seemed to be growing in influence, and was strong enough even in the Gentile Churches of his own founding to undermine the influence of the Apostle and even endanger his life."

The Law, Even Though Holy And Just, Is An Enemy To Grace

        When Paul quoted Sarah, and which was sanctioned by God, that this which hindered and even threatened Grace and Promise must be "cast out," he is telling us that there is no other way. Law is an enemy. If it is entertained at all, its very nature is always to rape the great principle of Grace. Attempting to mix the two, is like attempting to mix oil and water, it simply cannot be done. I know, I've tried it, and so has every other Believer, whether they understand such or not. As well, Paul was extremely acquainted with this subject, because the Seventh Chapter of Romans tells us, of the great struggle of the Apostle in this capacity, and then the great key to victory given to him, as he relates it to us in Romans Chapters 6 and 8.

        The Believer must depend upon the Cross, or else he has no alternative but Law. The next phrase tells us what that alternative is, and it's not a pretty sight.

"Shall Not Be An Heir."

        The phrase, "For the son of the bondwoman shall not be heir with the son of the free-woman," proclaims to us that there can be no dividing of the inheritance. Paul is giving a dramatic illustration of the irreconcilable conflict between Salvation by works and Salvation by Faith. Those who are true sons - by Faith - are heirs of all. This is a bold declaration of the incompatibility of Judaism with Christianity, of works with Faith, of Law with Grace.

Galatians 4:31
So then, brethren, we are not children of the bondwoman, but of the free.

        Of such are the Galatians. The "therefore" of this Verse is not designed to draw a special conclusion from the Verses immediately preceding, but rather to sum up the whole allegory and indeed the whole of Paul's doctrinal argument. The shift to the first person "we," instead of "you" or "they," once again includes both Paul himself and all who embrace the True Gospel.

Slavery Or Freedom

        We learn from this, as indeed should be obvious from the entirety of the tenor of the Word of God, that Christianity is vastly superior to Judaism, i.e., "the Law of Moses." However, that should not come as a surprise, seeing that the Law was given only to serve a particular period of time, and in fact pointed to the New Covenant all the while.

        Since by the Cross we are set free from degrading servitude, and are not in bondage to Rites and Ceremonies; since it was designed to make us truly free, and since by that Salvation we are admitted to the privileges of sons, and are no longer under laws and tutors, and governors, as we were as minors; children of a bondwoman, and born in slavery, but as if we were children of a freewoman, and born to liberty.

        In view of this, it is the birthright of Christians to think, and feel, and act like free men, which we are; and that we should not allow ourselves to become the slaves of Customs, and Rites, and Ceremonies, but should feel that we are the adopted Children of God, bought with a price, and to whom is freely imputed the Righteousness of God. One can only shout "Hallelujah!"

        Paul has beautifully contrasted the Way of Faith and the way of Law. Thus, he concludes that we are not children of the Law but rather free Children of Faith. The allegory, even as the Holy Spirit intended it to be, is thus a confirming illustration of the Truth he had already convincingly argued.

        Paul wanted to be sure that all concerned, understood that the Message of the Judaizers was false. Salvation was not to be achieved by works, by living as a Jew or seeking to earn God's favor in any manner. In fact, the Message of the Judaizers was one of damnation, not Salvation. It is no less true presently than it was then.

"I must needs go home by the way of the Cross,"

"There's no other way but this;"

"I shall never get sight of the gates of light,"

"If the way of the Cross I miss."

"I must needs go on in the Blood- sprinkled way,"

"The path that the Saviour trod,"

"If I ever climb to the heights sub- lime,"

"Where the soul is at home with God."

"Then I bid farewell to the way of the world,"

"To walk in it never more;"

"For my Lord says, 'Come,' and I seek my home,"

"Where He waits at the open door."

Crucifixion Of The Flesh

Galatians 5:24
And they that are Christ's have crucified the flesh with the affections and lusts.
 

        It should be evident to the Reader of Galatians that the warfare between the flesh and the Holy Spirit is both intense and unremitting. The principles of each are fundamentally opposed; it will, therefore, be, as Paul has said earlier, that the one who is caught in the warfare cannot do the good he would like to do, at least if he has misplaced Faith. How, then, is victory to be achieved? What must the Believer do to triumph? In the final two Verses of this Chapter Paul gives two answers.

        In this Verse, he reminds his Readers that when they came to Christ, they repented fully of the works of the flesh and indeed turned their backs on them forever. At least this is what happened at conversion, and definitely is what the convert intended. Now, this act they must sustain. In speaking of this radical repentance, Paul uses the vivid image of Crucifixion. Thus, he leads us to the Cross.

        This is an image he has used in other places; actually, it was a favorite with him. But here he uses it in a slightly different way from the way he used it in Romans 6:6 or Galatians 2:20. For example, in these other instances, the reference is to what has been done for the Believer as a result of Christ’s Death. But in this Passage it is structured a little different in the Greek, and points rather to what the Believer has himself done and must continue to regard as being done. The proper term to describe

The Law Is Not Of Faith And Faith Is Not Of The Law

        The phrase, "And the Law is not of Faith," means that the two principles of Law and of Faith as a means of Justification are mutually exclusive of one another. In other words, they are diametrically opposed to each other. This is closely connected with the latter part of the preceding Verse, as forming another portion of the proof which is there introduced for such a contention.

        We could paraphrase and say, "The Law does not put forward as its characteristic principle, 'by Faith.'" The characteristic principle of the Law is rather that which we read in Leviticus 18:5, which proclaims the fact that Law operates on the principle of obedience, which should be obvious.

        Now the Christian may quickly ask, "But aren't we supposed to be obedient to the Word of the Lord?"

        The answer instantly is, "Of course we are!"

        The Law required obedience, and as stated operates on that principle, even as all Law requires obedience, or else it's not Law. However, God gave no power to fallen man, even those Israelites who were in the Covenant, to obey the Law. Consequently, its demands presented an impossible task.

        In the realm of Faith, that is Faith in what Jesus did at Calvary and the Resurrection, God does give Power in the Form and Person of the Holy Spirit. Consequently, that which we could not do, He can easily do.

        However, this Power is available to Believers only on the premise of their Faith and confidence in the Finished Work of Calvary's Cross. The mere fact of the Believer having the Holy Spirit, which all Believers do, does not guarantee at all the availability of such Power. In fact, millions of Christians are failing constantly, simply because as Paul is here addressing in Galatians, they have resorted to Law in order to gain victory in their Christian experience, which is a hopeless task. In other words, and as we have repeatedly stated, they came in the correct way, by Faith in Christ. However, they now attempt to maintain that way, by Law, which is impossible, which is what this Epistle of Galatians is all about.

        The Believer must abandon all Faith and confidence in Laws of any nature, trusting fully and totally in what Christ did at Calvary, understanding that it was there that not only was Salvation guaranteed, but continued victory over sin as well. It all comes, as Paul says over and over, by Faith - Faith in Christ and His Work at Calvary and the Resurrection.

        The Law actually has nothing to do with Faith, for it teaches that he who practices its requirements lives or dies on his own performance. Regarding that, I must remind the Believer, that our performance has never measured up, and in fact, never can.

        Christ in His Life perfectly obeyed all the Commands of the Law, and in His Death discharged all its claims; and the merits of both His Life and Death are all credited to the Believer who exhibits Faith in Him as though the Believer himself had performed them (Williams).

T        here can be no combining of the two - Law and Faith. And to be frank, this is where most of Christianity is at present - trying to combine the two.

        Undoubtedly Paul's opponents were trying to add their legalistic requirements to the Faith of his converts, and he stoutly resisted this. Again Paul refers to the Old Testament for support of his insistence upon the total irreconcilability of Faith and Law (works) - but, the man that does them (or attempts to do so) shall live in them, meaning that he is on his own, and thereby guaranteed a failure. There is no middle ground - a man lives one way or the other.

Victory Or Failure

        These statements we have made, or rather what Paul has said, present themselves as somewhat confusing to most Christians. The reason is this:

        If a thousand Christians were asked presently, "Are you living by Faith in Christ or rather under the Law?" I think I can say without any fear of contradiction, that every single one of these Christians would answer, "I am living by Faith in Christ."

        In fact, some few are, but most aren't, and this is what is confusing. They think they are, for the simple reason that the flesh is so subtle, which constitutes our own efforts, that it makes us believe that our Faith and confidence is in Christ, when in reality, it is upon our own performance. In that capacity, the Believer is guaranteed to fail.

        The reason I know what I'm saying is true, is because of the tremendous number of Preachers who are failing. And of course, for every Preacher who we hear about who fails the Lord in some manner, there are scores of others who are failing, but which no one knows about. Most of these Preachers are failing in some way, not because they desire to do whatever it is that is happening. In fact, many of these Preachers, if not all, are fighting desperately not to fail, doing everything within their power, but failing just the same. (I use Preachers as an example because we hear about them more readily; however, the situation is far worse among the laity.)

        Such is very confusing to them, for the simple reason that many of these Preachers are Baptized with the Holy Spirit with the evidence of speaking with other tongues, exactly as the Bible proclaims that it should be, and they are supposed to have Power. In fact, they do have Power. It is resident in the Holy Spirit, but He is little afforded the opportunity to use this Power, simply because the Faith and confidence of the Preacher is actually not in Calvary, but in his own ability and strength, etc. He may not think that is the case, but it is! And how do I know?

        As we have already said several times, if there is victory in the heart and life, that is the great sign that one's Faith is in the Cross, i.e., "What Jesus did on the Cross." If the Preacher (or anyone) is failing, that's a sure sign that his Faith is not in the Cross. It is just that simple!

Leadership Or Laity

        Now if many, if not most, Preachers fall into this category, and from experience I believe they do, it stands to reason that those who sit under their respective ministries, whomever they may be, fall into the same category as well. It is next to impossible for the Believer sitting in the pew to rise any higher than the one who stands behind the Pulpit. There are certainly exceptions to that in some cases, but not many.

        Paul, as one of the Leaders of the Early Church, learned this great Truth the hard way. Romans Chapter 7 bears this out. Many Preachers claim that Romans Chapter 7 pertains to Paul's before conversion experience. However, that is foolish. There are two reasons why that is so:

1. First of all, in Romans 7:15, Paul mentions his hatred for sin. No unsaved person hates sin. They may hate the effects of sin, but in fact, sin is one of their great joys. Actually, it's not even possible for an unbeliever to truly hate sin. So, anyone who falls into this category, the hatred of sin, has to be a Believer, which Paul certainly was after his conversion.

Romans 7:15
For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

2. Why would the Holy Spirit through Paul desire to give an entire Chapter on a spiritual experience before one's conversion? Such makes no sense, and would provide no help whatsoever to Believers.

        No! Paul is relating his experience following his conversion. He had been saved and baptized with the Holy Spirit, but still finds that he was unable to overcome sin. This was very confusing, especially considering that he was now a new creature in Christ Jesus. However, he took this scenario to the Lord, and was given the great Truth for victory over sin, which he gives to us in Romans Chapter 6.

        Paul found that not only was his Salvation in Christ and what He did at the Cross, but as well, his continued victory over sin. Most of the Church world understands the first, but they little understand the latter.

        To be frank, as I write these words, I am 63 years old. My parents started attending Church when I was five years old, and gave their hearts to the Lord at that time. I was saved and baptized with the Holy Spirit at the age of eight. In all of these many years, I have never heard or read a single message on that of which I speak, with the exception of one written by a Baptist Preacher. I have heard and read Messages which stated that Jesus Christ was and is our answer, but no one quite said as to how He was the answer.

        From the paucity of information on this subject, and the great number of spiritual failures which are obvious, I think the truth is, that most do not fully understand what Paul has taught in Romans and this great Epistle of the Galatians. In fact, I know that most do not understand it, and are, therefore, deprived of this great Truth - a Truth so significant that it would be impossible, I think, to overstate the case.

        The terrible foray of the Church into humanistic Psychology, which is an insult to the Finished Work of Christ of the worst order, is caused by either one of two directions. They are as follows:

1. Unbelief is the cause of much of this defection by religious leadership. They simply do not believe that Jesus Christ holds all the answers to the ills of man, irrespective of their claims. They would be loathe to admit such, but unbelief is the cause, at least as it regards many.

2. However, I am persuaded that the cause of many Preachers leaving Christ and defecting to humanistic psychology, which in fact, not only holds no answers, but actually produces harm, is because of frustration. Let me explain.

        Confronted by problems and aberrations of every description in their respective Churches, and not knowing what to do, they recommend the psychological approach, feeling that at least they are doing something. And of course, when this approach is taken, they now have to defend their decision which plunges them even deeper into humanism and away from God. Let me explain a little more fully.
 

        If these Preachers are Pentecostal or Charismatic, most of them do what they have been taught to do, and rightly so. They lay hands on the person who has problems (whatever those problems may be), and in the Name of Jesus, invoke the help of the Lord. Many times there is a visible manifestation, which seems to bring help, but then they find that the person is still troubled by the same problem, whatever it may be.

        Oftentimes, they then tell the troubled individual that the reason for their problem is because of a lack of consecration. They must pray more. They must study the Bible more. They must fast more, etc.

        While all of these things are very Scriptural and very good, the Truth is that if we engage these particulars such as fasting and prayer in this manner (trying to overcome sin), whether we realize it or not, we make a law out of them, and even though they will help, and greatly so in their own way, victory over sin or whatever the problem is, will not be one of those ways.

        When this is engaged, as it often is, and there are no visible results, the Preacher faces frustration, not knowing what to tell the individual to do, hence the entrance of the psychological way. As stated, the Pastor then thinks that at least he is doing something for the poor person. However, he is only making the problem worse, for Psychology holds no answer.

WHAT IS WRONG?

        Nothing is wrong with the Bible, or the Word of God in any manner. The problem is, and as spoken by the Prophet Hosea so long ago, "My people are destroyed for lack of knowledge" (Hos. 4:6).

        However, the terrible truth is, even as with Israel of old, that many modern Preachers, even the Pentecostal and Charismatic variety, do not desire the knowledge of the Lord, even when it is obvious. The Prophet went on to say, "Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me: seeing thou hast forgotten the Law of thy God, I will also forget thy children."

        I am concerned, that many presently are being destroyed not because of a simple "lack of knowledge" (Biblical knowledge), but rather because the knowledge is readily available, even as we are here giving this knowledge, but it is not wanted or desired. If that is the case, and I know it is with many, apostasy is the result, which is a rejection of Truth.

The Truth Will Set You Free

        The Pastor must teach his people, that the Cross is not only the answer for our Salvation (the only answer) but our continued victory as well in our everyday walk before God. Also, it is the only answer in that respect. As we have said, Believers know and understand the necessity of the Cross referring to their Salvation, but they know little about the Cross as it refers to their continued victory over sin, etc.

        They must be taught this great Truth from behind the pulpit, understanding that they must have Faith on a daily basis in the Cross, as it regards their continued walk before God. As we have related it repeatedly, this is what Jesus was talking about when He said, "If any man will come after me, let him deny himself, and take up his cross daily, and follow Me" (Lk. 9:23).

        This is the answer, and in fact the only answer, to cigarettes, uncontrollable temper, lust, jealousy, envy, malice, drugs, alcohol, fear, depression, or anything else that Satan may have.

        When the Believer begins to trust in what Jesus did at the Cross, and does so on a daily basis, and continues to do so as we all must, the Holy Spirit will then come in with His great power, which to be sure will guarantee us the overcoming position, which in fact, we actually already have and are in Christ. Once again, even at the risk of being overly repetitive, the Holy Spirit, Whose power we must have in order to be what we ought to be, will help us only through the legal confines of what Jesus did at the Cross (Rom. 8:2). He will not help us as it regards our willpower, our attempting to add something to the Finished Work of Christ, or in the realm of humanistic psychology, etc. He works and functions only in the realm of the Sacrifice of Calvary.

        When the Believer begins to understand and practice this, Satan, to be sure, will test our Faith. Our correct direction does not mean that he will cease all operations, but victory is guaranteed, if we continue to place our Faith in the Finished Work of Christ.

        That and that alone is the answer to victory over sin in the heart and life of the Believer. To try to gain this victory outside of the Cross, throws us into a position of Law, which is guaranteed of failure, even increasing failure. Other than the Cross, the Lord has provided no avenue of sustenance, power, and victory. In fact, that's the reason that Satan fights the Cross so readily, and why much of the Church sadly and regrettably, falls into the same category, rather opting for other measures, such as humanistic psychology, which are doomed to failure.

The Two Principles Of Law And Faith

        The phrase, "The man that doeth them shall live in them," proclaims the two opposing principles of Law and Faith. The Believer has a choice, he can attempt to live this life by either Law or Faith, he cannot live by both. However, if he chooses Law, he should understand that no one has ever succeeded respecting Law except Christ. If he chooses the Faith principle, he is at the same time choosing the victory that Christ has already won respecting the Law, which is the only principle guaranteed of victory.

        These two principles stand before the Believer, and one or the other must be chosen, with every appeal of the Scripture made towards Faith, but with the flesh always opting toward Law.

        As stated, Paul is quoting Leviticus 18:5, with the statement, "The man that doeth them (the Law) shall live in them." Light is thrown upon this statement by the Apostle in Romans 10:5 where he quotes this same passage from Leviticus, when he says, "Moses describeth the Righteousness which is of the Law."

        That means that there is, in fact, a Righteousness that a human being could accrue to himself by the Law, but only by a perfect obedience to the Law, a thing which a fallen, sinful human being cannot do. So, this direction is closed to man, despite the fact that man continues to try according to this category. Under the legal enactments of the Mosaic Law, this is a futile attempt of a sinner to work out under Law a Righteousness which God could approve. Man is helpless to attain to Righteousness after this fashion.

        Under Grace, the Righteousness which God demands of man, and which man in no way can attain to of himself, is handed to the believing sinner as a Gift, upon one's Faith in Christ Jesus.

        That's the reason everything is centered up in Jesus. He is the One Who paid the price for man's Redemption, thereby keeping the Law and, as well, suffering its just penalty in our stead. So, to try to attain to Righteousness, or to find God, in any other way, presents the person as a "thief and a robber." Jesus plainly said, "Verily, verily, I say unto you, he that entereth not by the door (Jesus and the Cross) into the sheepfold, but climbeth up some other way (attempts to do so), the same is a thief and a robber (will be treated by God in this fashion)" (Jn. 10:1).

Galatians 3:13
Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

        If these Principles are true (and they certainly are) and if they support the topic sentence of Verse 10 - "All who rely on observing the Law are under a Curse" - then the condition of man under Law is obviously hopeless. If there is to be hope, it must come from a different direction entirely. Abruptly, therefore, and without any connecting particle, Paul introduces the Work of Christ through which the Curse of the Law has been exhausted and in Whom all who believe find Salvation.

        This is the first time Christ has been mentioned since the opening Verse of the Chapter, but now both He and His Work are prominent. Christ is the only possible means of Redemption.

Both Jews And Gentiles

        The two ways of understanding the "Curse" of Verse 10 (the Curse of the Law exclusive of the Curse of God and the Curse of the Law which contains within it the idea of Divine disapproval) lead to two ways of understanding the "us" of Verse 13. If Redemption is from the Curse of the Law only, then "us" refers most naturally to Jews who have been living under a serious misconception concerning God and His True Nature. But if, on the contrary, the Curse involves the true anathema of God, then "us" must correctly refer to both Jew and Gentile since both have received deliverance through Christ.

        This latter view is demanded by the context, for Paul will go on to show that the purpose of Christ's Death was that the Blessing given Abraham might come upon both Jew and Gentile.

By Paying A Price

        To redeem (exagorazo) means "to buy out of slavery by paying a price." Christ paid this price by dying (Acts 20:28; I Pet. 1:18-19). Another way of saying the same thing is to say that Christ became "a Curse for us," which Paul does. But what does this mean? In what sense could Jesus become a Curse?

        Paul's quotation from Deuteronomy 21:23 - "Cursed is every one who is hanged on a tree" - suggests that Jesus passed under the Law's Curse in a technical way by virtue of the particular means by which He was executed. Thus, by willfully becoming a Sin-Offering, He became technically guilty of all the Law and bore the punishment of God's Wrath for every form of Rabbinical argument (hence, the quotation); however, to speak of this in a technical sense only does not do full justice to the situation as Paul describes it.

        The Curse of the Law is not a technical, still less an imaginary, thing. The Curse is real. Jesus bore this real Curse on our behalf. The way Paul says this indicates this by showing that Jesus took our place in dying.

        No doubt there is more to this than anyone can understand completely, at least in this life. Yet it can be understood in part both through the illustration of the Old Testament Sacrifices and in Christ's cry from the Cross - "My God, My God, Why have You forsaken Me?" (Mat. 27:46).

        The idea of the Curse of sin being borne away by an innocent substitute is best seen in the instruction concerning the Scapegoat found in Leviticus 16:5.

Redemption From The Curse Of The Law

        The phrase, "Christ hath redeemed us from the Curse of the Law," actually means "to redeem from slavery." It means, "to buy up." It carries the idea that such deliverance involves cost of some kind, effort, suffering, or loss to the one who effects the deliverance. It conveys the figure of a ransom. Men needed a ransom, for the Law had left them prisoners under sentence of death.

        There are three Greek words translated by the words "bought or redeemed." These three tell the story of Redemption.

To Buy In A Slave Market

        The first Greek word is "agorazo" (I Cor. 6:20), which means "to buy in the slave market." We are slaves of sin. Our ransom price was paid by the Lord Jesus, that price being His Precious Blood.

        Peter in his First Epistle (I Pet. 1:18) says that we are not redeemed with silver and gold coins used to buy a slave out of slavery, but with Precious Blood, highly honored, as of a lamb without spot or blemish, the Blood of Christ.

        Thus, Believers become bond slaves of the Lord Jesus by right of purchase. In other words, He has purchased us with His Precious Blood, and He, therefore, owns us.

Lessons From The Big Easy........

         Ships from Africa constantly disgorged their human cargo, along with all of its cruelty, onto the docks of New Orleans, La., where these hapless souls were then offered for sale to the highest bidder. One can imagine the shame, sorrow, and heartache, of being offered like a piece of cheap goods to the highest bidder.

        It is said that Abraham Lincoln as a young man, stood at this very spot observing this terrible carnage, and made a vow to the Lord, "If You will give me the means to do so, I will smite this curse upon this nation."

        God took that young man at his word, making him the President of the United States. To Lincoln's credit, he kept that vow by instituting the "Emancipation Proclamation." It took a war to stop this curse, but it was stopped!

        On a much higher tone, Jesus purchased us out of the slave markets of sin and shame, and paid a fearful price in order to do so.

TO BUY A SLAVE OUT OF THE MARKETPLACE

        The second Greek word Paul uses in the Verse we are studying is "exagorazo," and means "to buy a slave out of the marketplace." The bondslave of the Lord Jesus is bought not only to be His bondslave, but he is bought out of the slave market, never again to be put up for sale in any slave market.

        He becomes the bondslave of the Lord Jesus for time and for eternity.

        It is one thing for a slave to be purchased, but quite something else to be purchased, with the guarantee that the one purchased will never become a slave to sin and Satan ever again.

        By all rights, the Lord should not have had to have purchased man considering that He is man's Creator; however, when Adam and Eve fell in the Garden of Eden, in effect, they changed masters. The Lord had formerly been their Master, but now they belong to Satan. To be sure, he is a hard taskmaster. Man, created with a free moral agency, had the right to do what he did, but had to suffer the consequences.

        Due to the manner in which man was created, when Adam sinned, in effect, he sinned for the entirety of the human family and for all time. So, the Second Adam, even as Paul describes it, the Lord Jesus Christ, came to this world, God actually becoming man, and purchased back by His Perfect Life, Perfect Death, and Perfect Resurrection, that which the First Adam had lost.

TO SET FREE BY THE PAYMENT OF A RANSOM

        The third Greek word to describe Redemption is "lutroo" (Titus 2:14; I Pet. 1:18). It means "ransom money used to liberate a slave," or "to set free by the payment of a ransom."

        The bondslave of the Lord Jesus is set free from his former slavery to sin, to realize in his life that for which God created him, to glorify God and to enjoy Him forever.

        However, the idea of this "payment of ransom," is that such a price was paid, that Devils, Demons, Angels, or anyone or anything else for that matter, will never be able to stand at any time in eternity, and claim that the price was insufficient. The ransom paid, was totally and completely sufficient many times over, to redeem any and all of mankind who will throw themselves on the Mercy and Grace of God.

TO REDEEM OR RANSOM

        Redemption, as is obvious, plays a central role in Biblical Theology. The basic shape of the Doctrine is formed in the Old Testament. But the full meaning of all that God has had eternally in mind is unveiled only in the New Testament. All too often, however, the wide ranging implications of the Biblical concept are missed as we focus only on the New Testament Revelation of Redemption from sin, which we have just done. However, the rich texture of the Old Testament lays the foundation, and reminds us that the God of Redemption still stands beside us to meet our every need.

        Due to the tremendous significance of this all-important concept of Christianity, it would be profitable for us to take an even closer look.

THE HEBREW WORDS

        Three different Hebrew words are translated "redeem" or "ransom." Each presents and emphasizes a particular aspect of God's great concern for humanity.

        Each word is cast against the background of helplessness. Each finds human beings captured, actually held captive by the power of forces they cannot overcome. Only by the intervention of a third party can bondage be broken and the person set free.
 

TRANSFER OF OWNERSHIP

        The first Hebrew word is "Padah," and was originally used commercially to indicate a transfer of ownership (Lev. 19:20). The transfer came through payment or some equivalent transaction.

        The spiritual significance of the word was established in the Exodus. The people of Israel were trapped, slaves in Egypt. God acted to bring about their rescue. He intervened with great Judgments and finally brought death to the Egyptians when they would not let His people go (Ex. 4:23; 12:29).

        Deuteronomy 15:15 looks back on this drama of release and says, "Remember that you were slaves in Egypt and the Lord your God redeemed you."

        God's intervention on behalf of Israel is a basis for His claim to this people. He created them. He called Abraham. And He redeemed Israel from servitude. His claim to Israel's allegiance was established in the history of Redemption.

THE MOSAIC LAW

        Claims of Divine ownership are also woven into the Mosaic Law. The firstborn of the people and of every animal belonged to the Lord. Human beings and ritually unclean animals might be purchased back (redeemed) by parents and owners. But the firstborn of each clean animal had to be sacrificed (Ex. 13:11-16; 34:19-20; Num. 18:8-32). Thus, each new birth in Israel reminded God's people that they were a people who had been delivered by God and were His unique possession. The firstborn was then a type of Christ, in that He was and is the Firstborn of many brethren. This speaks of the Incarnation. (Rom. 8:29; Col. 1:15, 18)

        The consciousness of Redemption is often expressed in Psalms. In present difficulties, the believing nation or individual could look back and find in the Lord a foundation for confidence in history: "Remember His Power - the day He redeemed them from the oppressor, the day He displayed His miraculous signs in Egypt" (Ps. 78:42-43).

THE PROPHETS

        The Prophets also used the language of Redemption as they looked ahead to a day when God would again act to deliver His people from the national bondage that Israel's sin had brought upon them (Isa. 35:10; Jer. 15:21; Mic. 6:4).

        It is striking to note that in all the Old Testament's exploration of the meaning of the Hebrew word "Padah," only in Psalms 130:7-8 is this concept associated with Redemption from sin.

        The proclamation that God acts to deliver Believers from sin is found in the New Testament. The Old Testament Believer had the assurance that God had established ownership of this one people through Redemption and would continue to act to deliver them as they trusted in Him, but full deliverance from sin as we now know it, is developed only in the New Testament.

KINSMAN REDEEMER

        Another Hebrew verb "Gal'al" means "to play the part of a kinsman," that is, to act on the behalf of a relative in trouble or danger.

        The verb and its cognate (g'ullah, "redemption") appear 118 times in the Old Testament. The background of "Ga'al" is similar to that of "Padah." In each case, persons or objects are in the power of another, and the one whose person or possessions are held is unable to win release. Then a third party appears, and this person is able to effect release.

        "Ga'al" places the emphasis on the relationship between redeemer and redeemed. Because of his close kinship, the redeemer had the privilege and the duty of coming to the relative's aid.

        The significance of "Ga'al" is illustrated in the Old Testament in several ways:

1. If an Israelite was forced by need to sell some of his property, it could be redeemed for him by a wealthier kinsman (Lev. 25:47-55). That was the Law.

2. A person might, by payment of a redemption price, redeem his own property that he had dedicated to the Lord (Lev. Chpt. 27).

3. A near kinsman was to serve as the Judicial executioner of the murderer of his relative (Num. 35:12-31).

        There could be no redemption price paid for the life of a murderer, though money reparation could be set for lesser acts of violence. In carrying out the death sentence that Old Testament Law required, there was no initiation of a blood feud, for the killing was Judicial and the executioner in such a case, was held guiltless.

4. The language of redemption placed God in the role of Israel's near kinsman, who acted to deliver his people from danger. Redemption from Egypt was not only an act of purchase but also the action of a kinsman moved by love.

        God told the Israelites: "I have remembered My Covenant (with Abraham) . . . I am the Lord and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them and will redeem (Ga'al) you with an outstretched arm" (Ex. 6:5-6).

        No wonder the Psalmists too used this word to celebrate the Lord - "(our) Rock and (our) Redeemer" (Ps. 19:14).