Separation of Church and State Law

N3 p93 to Exo. 19.3 “Exodus 19:3  And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;” (It is exceedingly important to observe: (1) that Jehovah reminded the people that hitherto they had been the objects of His free grace; (2) that the law is not proposed as a means of life, but as a means by which Israel might become “a peculiar treasure” and a “kingdom of priests”; (3) that the law was not imposed until it had been proposed and voluntarily accepted. The principle is stated in Ga 5:1-4.)

See Mcgee, Exodus, Volume II: pp. 172-175 for the contrast between law and grace. “The children of Israel traveled from Egypt to Mt. Sinai by the grace of God. Then God asks them if they want to receive the law and commandments, and they foolishly agree to accept it instead of saying that they enjoyed the trip on eagles’ wings from Egypt to Mt. Sinai….”

N4 p93 to Exo. 19.5 “Exodus 19:5  Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:” ((Cf) 1Pe 2:9; Re 1:6; 5:10. What, under law, was condition, is under grace, freely given to every believer. The “if” of Ex 19:5 is the essence of law as a method of divine dealing, and the fundamental reason why “the law made nothing perfect” Ro 8:3; Heb 7:18-19. The Abrahamic: Cmt. on Ge 15:18 and New Cmt. on Heb 8:8 covenants minister salvation and assurance because they impose but one condition, faith.)

Headnote to Isaiah. “Isaiah is justly accounted the chief of the writing prophets. He has the more comprehensive testimony and is distinctively the prophet of redemption. Nowhere else in the Scriptures written under the law have we so clear a view of grace. The New Testament Church does not appear (Eph 3:3-10), but Messiah in His Person and sufferings, and the blessing of the Gentiles through Him, are in full vision.”

The believer’s position in grace: N1 to 1 Co. 1.2, p1211: “  Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:” (1Co 1:2-9, in contrast with 1Co 10:1-13, illustrate a distinction constantly made in the Epistles between the believer’s position in Christ Jesus, in the family of God, and his walk, or actual state. Christian position in grace is the result of the work of Christ, and is fully entered the moment that Christ is received by faith Joh 1:12-13; Ro 8:1,15-17; 1Co 1:2; 12:12-13; Ga 3:26 Eph 1:3-14 2:4-9 1Pe 2:9 Re 1:6 5:9,10. The weakest, most ignorant, and fallible believer has precisely the same relationships in grace as the most illustrious saint. All the after work of God in his behalf, the application of the word to walk and conscience Joh 17:17; Eph 5:26 the divine chastenings 1Co 11:32; Heb 12:10, the ministry of the Spirit Eph 4:11-12 the difficulties and trials of the path 1Pe 4:12-13 and the final transformation at the appearing of Christ 1Jo 3:2 have for their object to make the believer’s character conform to his exalted position in Christ. He grows in grace, not into grace.)

Headnote to Galatians: “… THEME. The theme of Galatians is the vindication of the Gospel of the grace of God from any admixture of law-conditions, which qualify or destroy its character of pure grace.
“The Galatian error had two forms, both of which are refuted. The first is the teaching that obedience to the law is mingled with faith as the ground of the sinner’s justification; the second, that the justified believer is made perfect by keeping the law. Paul meets the first form of the error by a demonstration that justification is through the Abrahamic Covenant (Ge 15:18), and that the law, which was four hundred and thirty years after the confirmation of that covenant, and the true purpose of which was condemnation, not justification, cannot disannul a salvation which rests upon the earlier covenant. Paul meets the second and more subtle form by vindicating the office of the Holy Spirit as Sanctifier….”

        N1 p1241 to Gal. 1.6: “The test of the Gospel is grace. If the message excludes grace, or mingles law with grace as the means of either of justification or sanctification Ga 2:21; 3:1-3 or denies the fact or guilt of sin which alone gives grace its occasion and opportunity, it is “another” gospel, and the preacher of it is under the anathema of God Ga 1:8-9.”

N2 p1241 to Gal. 1.10 “The demonstration is as follows: (1) The Galatians know Paul, that he is no seeker after popularity Ga 1:10. (2) He puts his known character back of the assertion that his Gospel of grace was a revelation from God (Ga 1:11-12). (3) As for the Judaizers, Paul had been a foremost Jew, and had forsaken Judaism for something better (). (4) He had preached grace years before he saw any of the other apostles (Ga 1:15-24). (5) When he did meet the other apostles they had nothing to add to his revelations Ga 2:1-6. (6) The other apostles fully recognized Paul’s apostleship. Ga 2:7-10. (7) If the legalizers pleaded Peter’s authority, the answer was that he himself had claimed none when rebuked (Ga 2:11-14).”

N1 p1242 to Gal. 1.13: “The new dispensation of grace having come in, the Mosaic system, if still persisted in, becomes a mere “Jews’ religion.””

N2 p1244 to Gal. 3.24. “2 law Margin: to bring us Margin: unto 2 law
“I. The law of Moses, Summary: (1) The Mosaic Covenant was given to Israel in three parts: the commandments, expressing the righteous will of God Ex 20:1-26, the “judgments,” governing the social life of Israel Ex 21:1-24:11, and the “ordinances,” governing the religious life of Israel Ex 24:12; 31:18. (2) The commandments and ordinances were one complete and inseparable whole. When an Israelite sinned, he was held “blameless” if he brought the required offering Lu 1:6; Php 3:6. (3) Law, as a method of the divine dealing with man, characterized the dispensation extending from the giving of the law to the death of Jesus Christ Ga 3:13-14,23-24. (4) The attempt of legalistic teachers (e.g.) Ac 15:1-31; Ga 2:1-5, to mingle law with grace as the divine method for this present dispensation of grace, brought out the true relation of the law to the Christian, viz.
“II. The Christian doctrine of the law: (1) Law is in contrast with grace. Under the latter God bestows the righteousness which, under law, He demanded Ex 19:5; Joh 1:17. Cmt. on Ro 3:21. Ro 10:3-10; 1Co 1:30. (2) The law is, in itself, holy, just, good, and spiritual Ro 7:12-14. (3) Before the law the whole world is guilty, and the law is therefore of necessity a ministry of condemnation, death, and the divine curse Ro 3:19; 2Co 3:7-9; Ga 3:10. (4) Christ bore the curse of the law, and redeemed the believer both from the curse and from the dominion of the law Ga 3:13; 4:5-7. (5) Law neither justifies a sinner nor sanctifies a believer Ga 2:16; 3:2-3,11-12. (6) The believer is both dead to the law and redeemed from it, so that he is “not under the law, but under grace” Ro 6:14; 7:4; Ga 2:19; 4:4-7; 1Ti 1:8-9. (7) Under the new covenant of grace the principle of obedience to the divine will is inwrought Heb 10:6. So far is the life of the believer from the anarchy of self-will that he is “inlawed to Christ” 1Co 9:21 and the new “law of Christ” Ga 6:2; 2Jo 1:5 is his delight; while, through the indwelling Spirit, the righteousness of the law is fulfilled in him Ro 8:2-4; Ga 5:16-18. The commandments are used in the distinctively Christian Scriptures as an instruction in righteousness 2Ti 3:16; Ro 13:8-10; Eph 6:1-3; 1Co 9:8-9.” Margin: to bring us Omit “to bring us.” Margin: unto up to, or until.

Gal. 3:25 The rule of the believer’s life is gracious , not legal (Gal. 3.25-5-15). “But after that faith is come, we are no longer under a schoolmaster.”

Galatians 4.19-31 (The two systems, law and grace cannot co-exist.).

N1 p1246 to Galatians 4.19 “Galatians 4:19  My little children, of whom I travail in birth again until Christ be formed in you,” “The allegory Ga 4:22-31 is addressed to justified but immature believers (cf) 1Co 3:1-2 who, under the influence of legalistic teachers, “desire to be under the law,” and has, therefore, no application to a sinner seeking justification. It raises and answers, for the fifth time in this Epistle, the question, Is the believer under the law? Ga 2:19-21; 3:1-3,25; 4:4-6,9-31.”

Galatians 4.19-30. “… 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 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 freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.”

N1 p1320 (imparted), Summary (See “Grace,” John 1.16): Grace is not only dispensationally a method of divine dealing in salvation (John 1.16, note), but is also the method of Gopd in the believ er’s life and service.  As saved, he is “not under the law, but under  grace” (Rom. 6.14). Having by grace brought the believer into the highest conceivable position (Eph. 1.6). god ceaselessly works through grace, to impart to, and perfect in him, corresponding graces (Hohn  15.4, 5; Gal. 5.22, 23). Grace, therefore, stqands connected with service (Rom. 12.6; 15.15, 16; 1 Cor. 1.3-7; 3/10; 15.10; 2 Cor. 12.9, 10; Gal. 2.9; Eph. 3.7, 8; 4.7; Phil 1.7; 2 Tim. 2.1, 2; 1 Pet. 4.10); with Christian growth (2 Cor. 1.12; Eph. 4.29; Col. 3.16; 4.6; 2 Thes. 1.qw; Heb. 4.16; 12.28, 29; 13.9; Jas 4.6; 1 Pet. 1.2; 3.7; 5.5, 10; 2 Pet. 3.19; Jude 4); and with giving (2 Cor. 4.15; 8.1, 6, 7, 19; 9.14).

 


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