Jottings

by J. Miller | Category: Jottings | Aug 1966

In Galatians 3, Paul draws a sharp distinction between the promise and the law, though, of course, the record of the promise is given within the book of the law, for it is found in Genesis 12.1-3. Though these words of promise were spoken in Ur of the Chaldees, described as Mesopotamia in Acts 7.2, Abraham was still in Mesopotamia until his father died when Abraham was 75 years of age, so that the conditions of the promise, which Paul calls a covenant, were not yet fulfilled by Abraham, the conditions being, "Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I will shew thee." These conditions were not fulfilled by Abraham until, "when his father was dead, God removed him into this land, wherein ye now dwell" (Acts 7.4). It is many years since the words, "God removed him", impressed me. God called him in Ur of the Chaldees, for "By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went" (Hebrews 11.8). It may well be that his father was a hindrance to Abraham, as relatives have often been a hindrance to those who have been called by God. God called Abraham from Ur, but He removed him from Haran, to the land which He promised to give him. Not till Abraham left Haran and came into the land did God confirm the covenant which He had spoken to Abraham in Ur. From the time that Abraham entered the land when he was 75 years of age until the law was given was 430 years.

The word "seed" may be singular or plural, according to the context in which it is found. The Hebrew word is Zera, and Mr Alford says "the plural Zeraim is found in 1 Samuel 8.15, in the sense of 'grains of wheat'". "Seed", in Galatians 3.16, refers to the Person of Christ: "Now to Abraham were the promises spoken and to his Seed. He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ" (Galatians 3.16). It is clearly seen to whom the promise was made in verse 19, "What then is the law? It was added because of transgressions, till the Seed should come to whom the promise hath been made." The Seed to whom the promise was made is undoubtedly Christ. This is also plainly seen in Genesis 22.17. Seed as to a multitude is seen in God's words to Abraham, "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore." Then follow the words relative to Christ, "and thy seed shall possess the gate of His enemies; and in thy Seed shall all the nations of the earth be blessed; because thou hast obeyed My voice" (verses 17,18). Thus it is that the promise is contained in the first book of the law, in Genesis, but the law was not given until the second book, Exodus, and its purpose was never to give life, though, alas, many of God's ancient people thought so, and those who follow a covenant of works think so yet. Paul's words are plain, that it was given because of transgressions, it was a way of life, not a means of life. It provided the Way in which the people of Israel should walk and so please God. The blessing of the promise came to all believers in Israel, and continues to be the portion of all believers. Thus in the book of the law there is first the promise and the blessing for all believers, and the law to guide the feet of all who would walk according thereto in pleasing God. Faith is necessary to the reception of the promise, and works according to the law; each fill their own place, as we learn from the epistles of Paul and James. There is justification by faith before God, and justification by

works before men.

The appearance of the God of glory to Abraham completely converted him from the idolatry of his fathers.

"Thus saith the LORD, the God of Israel, Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor: and they served other gods" (Joshua 24.2).

This was similar to the conversion of Saul of Tarsus from the religion of his fathers. As he defended himself before king Agrippa, Paul said, "At midday, 0 king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me" (Acts 26.13). The Lord there and then revealed Himself to him. Then he asked, "What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do" (Acts 22.10). In Abraham's case, when the God of glory appeared to him and he was soundly converted, the Lord straightway told him what to do, to leave his land, and kindred, and his father's house, and come to Canaan. But in Saul's case, he was to learn from the Lord's disciples, who had already been taught God's Way for His New Testament people, and from them and in association with them he was to learn and to do the things that the Lord commanded. Among his closing words in his second letter to his child in faith, Timothy, he said, "I have kept the Faith." This could never have been done apart from association with the disciples of the Lord. No one can keep the Faith apart from being in fellowship with God's called-out people.

These matters of being converted, and being amongst God's called-out and divinely gathered people are of very great importance if we are to be eternally blessed, and also to have a saved life in service for our Lord and Master. This brings me to the important matter of the two calls in the New Testament. The first of these is the call in the gospel. Those who accept Christ in the gospel by faith are eternally saved and blessed, also justified, sanctified, and redeemed (1 Corinthians 1.30,31). The wondrous effectiveness of this gospel call is seen in Romans 8.29,30:

"For whom He [God] foreknew, He also foreordained to be conformed to the image of His Son, that He might be the Firstborn among many brethren: and whom He foreordained, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified."

Here is a wondrous list in the knowledge and acts of God in regard to all believers. All these have been effected in those who have responded to the call in the gospel, except this matter of the glorification of saints, but that is already effected so far as the purpose of God is concerned. This call in the gospel is still to be heard and responded to in the words, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest" (Matthew 11.28). That rest which is given, is followed by another, which is for those who take the Lord's yoke in service, and learn from Him; they find rest unto their souls. His yoke is easy and His burden is light (verses 29, 30). Those who obey the Lord's call to come to Him are assured, "Him that cometh to Me I will in no wise cast out" (John 6.37). The Lord had to say of the Jews in His time, "Ye will not come to Me, that ye may have life" (John 5.40).

In contrast with this call in the gospel is the call to believers to come out from what and from whom it is impossible for them to serve God:

"Come ye out from among them, and be ye separate, saith the Lord, And touch no unclean thing; and I will receive you, And will be to you a Father, and ye shall be to Me sons and daughters, saith the Lord Almighty" (2 Corinthians 6.14-18).

Whilst the gospel call is to sinners, this call is to saints. The gospel call is unto Christ for salvation; this other call is to saints to come out to a path of separation from divers kinds of evils so that they be received by God and serve Him as they should. This call to separation will be heard by those who have ears to hear so long as evil and evil systems exist.

J. Miller | Aug 1966
Jottings