p. 3 | OUR SCHOOLMASTER by T. H. Starbuck

Pacific Press Publishing Company · Oakland, California · Mar 20, 1901

FromSigns of the Times, Vol. 27, No. 12.

OUR SCHOOLMASTER.

By T. H. Starbuck

But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster." Gal. 3:23-25.

This passage might be paraphrased thus: Before believing in Christ, we were imprisoned under the guardianship of the law until we exercised faith in Him. Wherefore the law was our monitor to lead us unto Christ, that we might be justified by faith. But having believed in Him, we are released from that imprisonment.

Few passages of Scripture have given rise to more speculation and controversy than this one; and it has all sprung from a misapprehension in regard to the nature and use of the law to which he refers. All thru the Bible are found such expressions as “the law,” “the prophets,” and “the Scriptures.” Each of these terms had its signification, which was well understood by the Jews. “The law” is used oftener than either of the others; and there are reasons for it. The Pentateuch was given to them thru Moses; and “the law” was their characteristic expression to designate that portion of divine truth. The New Testament writers used the term with this signification. They spoke of the law as a whole without the use of terms to distinguish one part from another. In more recent times theologians have introduced the use of designative terms such as moral and ceremonial. These are not Bible distinctions, and while it may be convenient to use them, we should be careful how we apply them. As the apostles used no such distinctions, but spoke of the law as one great system, the student of their writings must determine from the context or from parallel passages, just what part of that system is under consideration.

In the scripture introduced above does Paul speak of the whole law, or of a part only? If he refers to the system, the principles established must be true of the law in general; but if he refers to a part only, it becomes an interesting question to know what part he intended. To decide the question the text itself must be carefully considered, and the evidence of parallel texts must be brought to bear upon it. The Bible is infallible authority, and its testimony must be received by all. But a proper conception of the terms employed, and of the conditions which called forth these words from the great apostle, will be necessary to a clear understanding of such an intricate passage. The original word rendered schoolmaster is paidagogos, and means a leader of children, one whose special duty was to lead the young to and from school.

Justify means to treat as just, tho guilty and deserving punishment; to pardon; to absolve. But in a scriptural sense it has a deeper signification than this. The act of justification makes one a doer of the law, the violation of which had previously made him a sinner; otherwise he could not remain justified.

His use of the word “justify” in this connection shows that the law referred to defines sin; otherwise justification would not be needed. Only the law which had been violated could reveal the need of justification. The condition of things which called forth the Galatian letter had come from the influence of Judaising teachers, who had gone thruout Galatia telling the brethren that they could not be saved unless they would be circumcised and keep the law of Moses. Many were actually accepting this theory, so subversive of the doctrine of justification by faith. The question was not, What law must we keep? but, Are we saved by the obedience of faith, or by the works of the law? Paul taught that justification can be obtained in but one way,—by faith in Christ,—and that obedience to the law is a result of justification, and not a means leading to it; and he also shows that the true province of the law is to lead to Christ, but not to justify.

Paul, in common with the Jews, had once held to the theory of righteousness by the deeds of the law, but by preaching to the Galatians the doctrine of justification by faith, he had destroyed that old error by which they were deceived. Consequently, if they turned again to justification by the works of the law, they would build again the error which had been destroyed, and make themselves transgressors. Gal. 2:18; 5:4.

The Law Can Not Justify.

Several clear and logical conclusions can be drawn from what Paul predicates of the law:—

1. The principle which Paul establishes is true of the law in general. It leads, guards, and imparts knowledge of a certain kind peculiar to itself. Such is the design of all true laws. The law of the great King would undoubtedly possess these characteristics in the highest degree. The Jews were instructed out of the law. Rom. 2:17, 18. If all Scripture is profitable for instruction in righteousness, certainly the law is. 2 Tim. 3:16. No other portion of divine truth is so well fitted to lead the soul in its earliest experiences in the things of God. As the paidagogos led the child to school, and hence to the teacher, so the law leads the novitiate in spiritual things to Christ, the great Teacher. The province of law, in a moral sense, is to instruct the mind in regard to the justice or injustice of human actions. It is a monitor which approves or disapproves, according as those actions are right or wrong. The word “under” of Gal. 3:23, 25 has the sense of subject to, or in the power of. It denotes a condition in which all men are found by nature, but which ends when one exercises faith in Christ. As this peculiar condition ends when the transgressor exercises faith, it must refer to a law pertaining to the new covenant, and could not refer exclusively to a law which had lost its significance. The law is not to a sinner what it is to a justified person. To the former it is condemnation; to the latter it is a law of liberty; and so Paul uses was in verse 24 to indicate what the law was to the Galatians before they believed. After believing, they were released from that condition. Verse 25; Rom. 7:1–6.

2. While the law can lead the sinner, and impart certain knowledge, it can not justify him. It can perform its function only with a definite end in view. Its inability to justify is inherent in every part. Neither the moral law nor the ceremonial can impart the justification which the sinner needs. It can lead to Christ, its Author, but He alone can make the sinner just. It has a definite design in leading the sinner. The paidagogos was not able to do certain things, but he could lead to one who could do them. That design is explicitly stated in the words, “that we might be justified by faith.”

3. It is logical and consistent to conclude that Paul was giving instruction adapted to the Christian dispensation. The law of which he speaks is as clearly a part of the Christian economy as is the law of faith. To say that it is not would be to discard faith; for faith can not be exercised where there is nothing to show the necessity for it. Paul reasoned about a law that was operative within the limits of their experience in becoming Christians. His instruction is for all who will ever become converted to Christ, and for all the converted with whom there is any danger of their turning to the observance of the law for justification.

4. Several years before this epistle was written to the Galatians, Paul had preached the Gospel to them, and they were turned from darkness to the world’s Redeemer. In what he predicates of the law in verse 24, he refers unmistakably to their experience in conversion. Whatever law he had under consideration was operative when they were brought to Christ; for such results could not be attributed to law which had lost its significance. Farther, Paul’s own experience in conversion is involved. By his use of the little word “our” he includes himself with those to whom he is writing, and shows that his experience in conversion had been similar to theirs. Fortunately for us in our researches, Paul’s experiences are recorded. It was the Decalog that brought Paul’s mind into a proper condition to exercise faith in Christ. His experience is graphically told in the seventh chapter of Romans. He there describes the conflict which takes place between the carnal mind and the law of God. A careful study of his experience will enable us to know how the law made him to understand his undone condition, and his need of help, and what a victory he gained by faith in Christ.

How the Law Operates.

5. The law, being an active principle in the moral domain, is operative in a variety of ways:—

a. In the case of transgressors, it holds them in its grasp like criminals in prison, who can not be released until either the demands of the law are met, or the chief executive grants a pardon. Consider how decisively he states this: “Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.” That the moral law does this is evident from Rom. 3:19: “We know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God.” All the world is in the jurisdiction of the law, and its power is felt by all. The moral law holds

men guilty on account of their sins. It is evident that Paul reasons concerning that law which condemns men for sin, otherwise justification would not be necessary; for justification thru faith in Christ releases them from imprisonment under its power. All men are prisoners under the condemnation of the law, because they have sinned; but Christ’s work is to set them free from such imprisonment. Isa. 61:1.

b. It instructs the disobedient in regard to the nature of their sins, and also of that righteousness which should be the object of their desires. A law can instruct one only in the principles upon which it rests. The law of God enlightens the mind of the transgressor concerning its own principles, which are the righteousness of Christ, who lived in perfect obedience to it. It brings the sinner to Christ in a double sense, by showing him his extreme need of a power that is able to save him from the results of his sin, and by revealing to him the perfect righteousness which he needs. The purpose of the law is to bring men to Christ. If the sinners of Paul’s time needed such discipline to bring them to Christ, certainly the sinners of the present time must have a similar experience to save them. All who come to Christ must travel the same road by which men came to Him in the days of Paul. It is in this manner that the law of God is instrumental in conversion. “The law of the Lord is perfect, converting the soul.” Ps. 19:7.

c. When the sinner, thru faith, receives God’s righteousness, the law testifies to the genuineness of what he has obtained. “The righteousness of God without the law is manifested, being witnessed by the law and the prophets.” Rom. 3:21. The design of the law is perfect moral character. As the character of all men is imperfect thru sin, the design of the law can be met in them only as they acquire that perfect moral standard thru faith; and, having obtained it, the law bears witness to its perfection.

d. After justification, the law continues to instruct in the principles of righteousness and the perfect liberty of the sons of God. Having led the offender to Christ for justification, it then instructs in a higher sense, that of enlightening the mind, giving breadth to the understanding, and ennobling the character. “I will walk at liberty; for I seek Thy precepts.” “Thru Thy precepts I get understanding.” “The entrance of Thy words giveth light.” Ps. 119:45, 104, 130. “Whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” James 1:25. By faith the transgressor is raised from the low condition of sin and condemnation to the perfect plane of righteousness. He is no longer under the law, but under the grace of the Lawgiver. “But after that faith is come, we are no longer under a schoolmaster.” Gal. 3:25. “Ye are not under the law, but under grace.” Rom. 6:14. The Lawgiver’s righteousness, which is the righteousness of the law itself, encircles the justified one. “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.” Col. 1:13. Before faith came, we were aliens from that kingdom; but now we are subjects, and the righteousness of its King (of His law) is “fulfilled in us” (in our lives). Rom. 8:4. When we were aliens we had reigning within us the “law of sin and death,” and could not cease sinning. Sin had dominion over us. The strength of the natural man lies along the line of sin, and our efforts to attain to righteousness by our own works are a continuation of sin. Faith releases us from condemnation and from the dominion of the law of sin and death, and the law of the Spirit of life in Christ Jesus begins to reign in the heart. We pass out of the prison where the law held us, into the possession of the righteousness of Christ, and it is our privilege ever afterward to “stand fast therefore in the liberty wherewith Christ hath made us free.” Gal. 5:1.

The law has its origin in the moral relations of morally accountable beings. If such beings sustain right relations to their Creator, the law is a part of their nature. God’s design in implanting such principles in the hearts of His creatures was that they might do right, or be righteous. Christ’s life on earth reflects the perfect righteousness of the law. The design of the law, then, is the righteousness of Christ. “Christ is the end [design] of the law for righteousness to every one that believeth.” Rom. 10:4. We are not in a proper condition to exercise faith in Christ intelligently till the law has brought us where we realize our utter helplessness and absolute need of righteousness. Paul’s experience in the seventh of Romans is evangelical. The conflict is waged between the carnal mind and the law until it culminates in the wretchedness of verse 24, and cries out for deliverance. It is then in a proper state to have the remedy applied. The terrors of the law must precede the peace which follows faith in Christ. God has so ordained it. He first brought His people to Mount Sinai to be mightily moved by its terrors. Afterward they were brought to Calvary to behold the Lamb of God that taketh away the sin of the world. To make conversion thoro, God’s order must be recognized. The soul approaches Calvary in vain unless it goes by way of Sinai. The law must discipline the heart before it can appreciate the consolation found at the cross.

Walla Walla, Wash.

(Concluded next week.)

T. H. STARBUCK.