“M. A. W.”—You ask for explanation as to the Covenant or Testament (διαθηκη) of Gal. 3:17, and Heb. 8;9 and if we are under the new covenant, or any covenant at all?
In Gal. 3:15-29, we have the relationship between law and promise discussed as to how they stand one to another. Unconditional promise was made of God to Abraham 430 years before the law, and law then coming in with its conditions could not set aside the unconditional promises. Moreover, in the law there were two parties and a mediator; in promise there was but one—God Himself, acting from Himself, and requiring no conditional terms. One was a contract, the other was grace. Read v. 16, thus: “Now to Abraham were the promises made (Gen. 12), and to his seed;” i.e., Christ risen, as Isaac, in figure, raised from the dead (Gen. 22); where God ratified the previously-given covenant (c. 12, 15.), by His oath, to which no conditions were attached whatever. v. 17, “And this I say, the covenant previously ratified by God to Christ, the law, which was four hundred and thirty years after, cannot disannul,” &c. The law was added, “for the sake of transgressions,” but did not disannul the previous purpose of God, while testing man.
There are really but two covenants in Scripture—the Old covenant and the new. Still the word covenant is used in several places in connection with the Lord, when it is, but the enunciation of certain relationships into which He was pleased to enter with man or the creature (Gen. 9:8-17), or to be approached by him, but without conditions. The context must decide the sense.
In Heb. 8:9, He shows the setting aside of the old covenant, and the introduction of a second, yet to be made with Judah and Israel. Meanwhile a Mediator is introduced previous to the time when Israel and Judah are again in the land. This Mediator has shed the blood necessary for its establishment, but has not yet established it—the party concerned not yet being under this dealing of God; i.e., Israel and Judah. If Jer. 31:31-40 be read, where the new covenant is enunciated, it will be seen that no mediator is named. Christ having been rejected when He came to fulfill the promises made to the fathers, sheds His blood and goes on high, and all direct dealings with Israel are suspended, while all necessary for its ultimate establishment has been accomplished. In Matt. 26:28, He says: “This is my blood of the new covenant;” not, this is the new covenant, but the “the blood” of it. The covenant itself has not yet been established.
Hence in Hebrews, while the writer shows the passing away of the old, and introduction of the new, he never shows its application as a present thing. The only two blessings of the new covenant which we get, as Christians, are forgiveness of sins, and direct teaching from God. Christians are not under a covenant in any wise. They have to do with the Mediator of it while hidden in the heavens before He renews His relationship with Judah and Israel, to whom alone the covenant pertains. See Jer. 31:31; Heb. 8:8-12.
Hence, too, in Heb. 9:15, he says: “For this cause he is the mediator of the new covenant, that by means of death, for the redemption of the transgressions that were under the first covenant, they which are called might receive the promise of eternal inheritance;” not, t& establishment of the new covenant, but “eternal inheritance,” as having to do with the Mediator Himself whose blood had been shed.
It is striking the way the writer avoids the application of the new covenant to Christians while speaking of it with reference to Judah and Israel, and at the same time appropriates to the former the two blessings which flow from it to them.
Verses 16 and 17 are a parenthesis. They show that even in -human things a testament has no force as long as the testator lives. Death comes, and then it is valid. It is the same word, but used distinctly in this sense.
H. D. L. —What is the “reward” in Col. 2:18?
The passage might be rendered, “Let none circumvent you,” or “cheat you.” That is, as if he said, Do not allow things to get an entrance into your mind, so that you would be cheated out of that which Christianity had given you, in Christ, by voluntary humility, &c. There is no special separate word for “reward” in the passage, but the word is required to get at the full sense of the verb. The words I give in italics are all used to express one word in the original language, viz., “Let no man beguile you of your reward.” It is not used in any other place in Scripture.
“Lie not one to the other.” (Col. 3:9)?
The Christian as dead and risen with Christ, and as having put off the old man with his deeds, is to act in the truth of this, and disallow and refuse every movement of the flesh, the untruthfulness of which is unchanged, even by a new life in Christ risen. The life which he possesses in Christ is to be seen, and it only. If the believer is “in Christ” on high, Christ is in him below, and his responsibility is that “Christ” should be seen, and never anything else but “Christ.”
It is the practice of a Christian who is dead and risen with Christ dealing with his members, and refusing the action of the old man, because he is dead. He is never told that he has to die to sin in Scripture, but to act upon the great fact that he is dead with Christ, and his life is hid with Christ in God. This life is to be seen on earth in his mortal body.
“Who were the five foolish virgins.” Matt. 25?
They are all those who profess the name of Christ. It is the profession of Christianity, not exactly the Church as such. When all are awakened by the midnight cry, reality was found in the five wise virgins as well as profession. They had the Holy Ghost, of which the oil is the symbol. The others had no oil. It was with the foolish, profession, Or religiousness without vitality. The door was shut, and they were shut out forever! Lost, I do not doubt.
It is a grave mistake to misapply this parable to the remnant of Jews in the “ time of the end.” They have not the Holy Ghost dwelling in them at all, as the believer has now; even a babe in Christ has this. (1 John 2:20.) If they were not professing Christians, they would not be charged with having no “oil.” Nor does the godly Jew go forth to meet the Bridegroom; he flees in terror. It is not with him the Bridegroom in hope, but the abomination of desolation in fear. There will be no time of slumbering and sleeping then, for things will reel to their center in judgment.
Chapters 24 and 25 have three great subject divisions —a characteristic of Matthew’s Gospel 1St. The desolation and final restoration of the Jews as a nation on the earth. (24:1-44.) 2nd. Under three parables, instructions as to those who would be attached by profession to the Lord during His absence, and until His return (24:45-51; 25:1-30); i.e.; professing Christians. 3rd. The result to the Gentiles as to their reception or rejection of the testimony the Lord gives them, as to His claims and kingdom; or, in other words, the judgment of the quick or living nations at His establishing the kingdom. In this scene you find three parties—Jews His “ brethren;” Gentiles who are blessed—the sheep; Gentiles who are condemned—the goats. This is not the judgment of the dead, but of the living (25:31-46), at the beginning of the millennium. The dead are not judged till the close.