The Epistle of Paul to the Churches of Galatia

From: Bible Witness and Review: Volume 3

Galatians • 17 min. read • grade level: 9

With Introduction and Notes, by Rev. JAMES MACGREGOR, D.D., Professor of

Systematic Theology in the New College, Edinburgh.

THE Epistle to the Galatians is essentially doctrinal in its teaching. The foundations of the faith were being undermined in Galatia by Judaizing teachers, who insisted upon circumcision, and the keeping of the law by converts from heathenism, as necessary for justification. Very strongly then did the Apostle warn the Galatian Christians against such teaching. " Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace " (Gal. 5:4⁴Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. (Galatians 5:4)). The matter was a serious, a vital one in his eyes, who travailed in birth again till Christ was formed in them (4: 19). Those teachers were not merely mistaken, they were leading souls really off Christian ground altogether. To Paul this was intolerable, so he writes, He that troubleth you shall bear his judgment, whosoever he be" (v. 10); and "though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed" (1: 8). So any study of this Epistle cannot be conducted aright unless the doctrines insisted upon therein are understood, and accepted by the student. And no exposition of it will be a fitting Handbook for Bible Classes if the doctrinal teaching contained in it is not clearly enunciated.

Now of doctrines specially treated of in this apostolic and inspired letter are those which concern righteousness, faith, law, and the Spirit. To some of these we must refer. The doctrine of righteousness divides itself into two parts, according as we look at it in relation to God or to the ungodly. If we think of God in connection with righteousness, we know that He is righteous; and will by and by " judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men in. that He hath raised Him from the dead" (Acts 17:31³¹Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:31)). But if this were all that we knew of God's righteousness, who could be saved? For, if God enters into judgment with us, we know what the end of that must be (Psa. 143:2²And enter not into judgment with thy servant: for in thy sight shall no man living be justified. (Psalm 143:2)). Thank God, His righteousness is also manifested in justifying the ungodly, and this is one of Paul's special subjects of instruction. The righteousness of God is revealed in the gospel (Rom. 1:17¹⁷For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. (Romans 1:17)). It is manifested now apart from law, though "witnessed by the law and the prophets, even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe" (Rom. 3:21,22²¹But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; ²²Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:21‑22)). To this people are to submit themselves if they would be saved (Rom. 10:3³For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. (Romans 10:3)); and all who do that become God's righteousness in Christ (2 Cor. 5:21²¹For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)).

Viewing righteousness in relation to the sinner, we learn that God can impute to him righteousness without (or apart from χωρὶς) works (Rom. 4:6⁶Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, (Romans 4:6)). The principle on which God can do this is faith; hence it is called the righteousness which is of faith (Rom. 10:6⁶But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) (Romans 10:6)); and we are reminded of the Old Testament Scripture which declared, " The just shall live by his faith" (Hab. 2:4⁴Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. (Habakkuk 2:4); Rom. 1:17¹⁷For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. (Romans 1:17)). An illustration of God justifying a man on this principle is given us in Abraham (Rom. 4:1-3¹What shall we say then that Abraham our father, as pertaining to the flesh, hath found? ²For if Abraham were justified by works, he hath whereof to glory; but not before God. ³For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. (Romans 4:1‑3)); the moral class who can share in it is exemplified in David, after he had sinned so frightfully in the matter of Uriah the Hittite (verses 6-8); whilst the special testimony now put before souls for them to be justified by faith, when they believe it, is set forth in verses 23-25 of that same chapter; and the effect on the man of this way of justification is this, he has peace with God, and can rejoice in hope of the glory of God (Rom. 5: 1, 2); for the whole question of his standing before the throne of God is settled by the death and resurrection of the Lord Jesus Christ, who, writes the Apostle, " was delivered for our offenses, and was raised again for our justification." Hence justification is more than forgiveness, for it witnesses to the soul of its unchallengeable standing before the throne of God. Forgiveness of sins the sinner needs to be assured of. Justification forms part of the gospel for God's saints, as the Epistle to the Romans makes clear, in which forgiveness, only twice mentioned (4: 7; 11: 27), is assumed as known, and enjoyed by those to whom Paul wrote to unfold the manner and result of their justification by faith.

Turning now to Professor Macgregor's book on the Epistle to the Galatians, and testing its statements on this question of righteousness by the divine word, what is the result? Justification, he tells us (p. 34), is sometimes found " describing only pardon without express reference to what is further meant by acceptance, e.g. justified from all things from which,' etc. (Acts 13:39³⁹And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:39))." But the passage cited does not bear out the assertion that justification sometimes describes only pardon. It is more than pardon, since it has to do with the standing of one before the throne of God who has sinned, and the one justified by faith has peace with God. This is more than pardon, and differs too from acceptance in this, that if we think of justification, we think of our standing before the throne of God; if we think of acceptance, we remember in whom it is we stand in the presence of God. Again, looking at Acts 13:39³⁹And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:39), if we follow the reading of BC³D ELP, the passage clearly distinguishes between forgiveness and justification, as we read, "Through this Man is preached unto you the forgiveness of sins, and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses." If, on the other hand, we agree to omit the conjunction and, in accordance with the reading of AC1 and the Sinaitic MS., the difference between the two is still apparent, " Through (Sat) Him is preached forgiveness. By (ἐν) Him all that believe are justified." We must demur therefore to the Professor's statement, whilst we turn to another passage.

At p. 35 we read-" At the present point we shall only dwell on the one expression about Abraham

(3: 6). It was accounted (imputed, reckoned) to him for righteousness.' We need not now inquire what was imputed, whether, for instance, it was his faith, or whether it was his work, or whether it was God's righteousness received by faith." Again, in p. 66, in a note at Gal. 2:21²¹I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21), we read-Righteousness here " means either the result of the justifying process in placing a man on the footing of a servant entitled to reward, or the ground on which God proceeds in justifying; the legal reason why of the process-most probably the latter." It is clear that the distinctive teaching of Rom. 3, and iv. has not been apprehended. The righteousness of God is never imputed to the sinner. God imputes righteousness to the one who believes His testimony about His Son, that is, He reckons that person righteous; but He is never said to impute His righteousness. Rom. 3 shows us how God can be righteous in justifying the ungodly; there, then, His righteousness is treated of. Rom. 4 teaches us on what principle a person can, be justified: hence the term righteousness of God is dropped throughout that chapter, and righteousness alone is therein treated of. For the righteousness of God means that God is righteous, and acts consistently with what He is. The moment, then, that we seize the meaning of the term " righteousness of God," we understand why Scripture never speaks of God imputing His righteousness to the sinner, and the phraseology is seen to be clear and precise. Had this point been understood, we should not have read the sentence quoted from

p. 35, nor would the simple meaning of Gal. 2:21²¹I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21), " If righteousness come by law then Christ is dead in vain," have been obscured by the note on p. 66. " If righteousness come by law," means simply, if a man is righteous by works of law, conformably with what the apostle has written in v. 16 of the same chapter.

Now this statement is a simple and withal an important one, because it cuts at the root of the teaching about the active and passive obedience of Christ, which Professor Macgregor evidently endorses on p. 37, writing of the " Pauline testimony regarding the way and manner in which the righteousness has been achieved by Christ, namely, through His vicarious obedience unto death- His passive obedience' for the expiation of our guilt, and His active obedience' for the purchase to us of sonship and inheritance." Now what says the Scripture-" If righteousness come by law Christ is dead in vain," not simply, as the Professor would paraphrase it, " Christ is superfluous " (p. 66, note), but Christ is dead in vain. If the active obedience of Christ purchased for His people sonship and the inheritance, then they had that procured for them before He died. Now such teaching really, though unintentionally, undermines the atonement. How did those under law get sonship and the promise of inheritance? " Christ," says the apostle, " has redeemed us from the curse of the law, being made a curse for us... that we might receive the promise of the Spirit through faith " (3: 13, 14). Again, " God sent forth His Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons" (4: 4, 5). Again, "For the promise that he should be the heir of the world was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect" (Rom. 4:13-14¹³For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. ¹⁴For if they which are of the law be heirs, faith is made void, and the promise made of none effect: (Romans 4:13‑14)). In a word, the teaching of Scripture directly condemns the theory of the active, vicarious obedience of Christ. The Word knows nothing of vicarious keeping of the law. If righteousness come by law, by the sinner, or by anybody keeping it for him,-Christ is dead in vain.

But what about the law? It was not given till more than four centuries after the promise to Abraham (Gal. 3:17¹⁷And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. (Galatians 3:17)). Abraham then was never under it, nor did God ever put Gentiles under it (Rom. 2:14¹⁴For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: (Romans 2:14);

Gal. 4:3-5³Even so we, when we were children, were in bondage under the elements of the world: ⁴But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, ⁵To redeem them that were under the law, that we might receive the adoption of sons. (Galatians 4:3‑5)), as the council at Jerusalem distinctly owned (Acts 15:14-21¹⁴Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. ¹⁵And to this agree the words of the prophets; as it is written, ¹⁶After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: ¹⁷That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. ¹⁸Known unto God are all his works from the beginning of the world. ¹⁹Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: ²⁰But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. ²¹For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. (Acts 15:14‑21)). Wherefore then serveth it? " It was added because of transgressions, till the seed should come to whom the promise was made "

(Gal. 3:19¹⁹Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. (Galatians 3:19)). It " entered that the offense might abound " (Rom. 5:20²⁰Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (Romans 5:20)). It has not its application to righteous people, but to lawless, etc. (1Tim. 1: 9, 1-0). It could not give life, so righteousness could not come by it (Gal. 3:21²¹Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. (Galatians 3:21)), and " as many as are of the works of the law are under the curse" (Gal. 3:10¹⁰For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10)), and the righteousness which is of the law is clean contrary to that which is of faith (Rom. 10: 5-10). Further, it has dominion over a man only as long as he liveth, and those once under it as Jews, were, if Christians, dead to it by the body of Christ, to be married to another, even to Him who is raised from the dead to bring forth fruit unto God (Rom. 7:4⁴Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (Romans 7:4)). Now, what says the Professor? " Of its use as a rule of life to the justified man (v.14) this is not the place to speak" (p. 77). But how can it be his rule of life if he has died to it, as Rom. 7:6⁶But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. (Romans 7:6) distinctly teaches? " Now we are delivered from the law, having died to that wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter." Our rule of life is Christ (1 John 2:6; 3:16⁶He that saith he abideth in him ought himself also so to walk, even as he walked. (1 John 2:6)
¹⁶Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (1 John 3:16); Eph. 5:2²And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2); Rom. 13:14¹⁴But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (Romans 13:14)). Again, p. 91, "under the law, instead of under law, not only is unwarranted by the Greek, but is fitted to countenance the mistaken impression that Christ was, so to speak, merely a born Jew; that His subjection to law by birth had reference only to the law under which the Jews were placed by positive revelation, not to the law under which all men are by nature.... At or by His birth He was under the whole burden of law which has to be borne for man's redemption and adoption, of which law the Old Testament revelation had made a full declaration." Now all this is a mere figment of man's (we do not mean of Professor Macgregor's) invention, clean contrary to Scripture and to the decision of the council at Jerusalem. Scripture distinctly speaks of a class who were under law, but only a class, to redeem them that were under the law. Is " them that were under law " a periphrasis for man? Christ was made a curse, says the apostle, " for us, i.e. Jews, that the blessing of Abraham might come on the Gentiles; that we might receive (both Jews and Gentiles) the promise of the Spirit through faith " (Gal. 3:13-14¹³Christ 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: ¹⁴That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. (Galatians 3:13‑14)). " When the fullness of the time was come, God sent forth His Son, made

of a woman, made under the law, to redeem them that were under the law, that we (i.e. Jews) might receive the adoption of sons. And because ye (i.e. Gentiles) are sons, God hath sent forth the Spirit of His Son into your (better our') hearts, crying, Abba, Father " (Gal. 4:4-6⁴But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, ⁵To redeem them that were under the law, that we might receive the adoption of sons. ⁶And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:4‑6)). How clearly the apostle guards the doctrine that Gentiles were never put under law by God. Why the " for us " and " Gentiles " in 3: 13, 14, and the " we " of 4: 5, contrasted with the " ye " of 4: 6, if the Professor's teaching is correct? The fact is, the purport of the law, and the position of the believer in Christ is not apprehended where such. doctrines are held; for he is looked at as in the flesh (Rom. 8:9⁹But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)), instead of being alive in Christ risen from the dead

(Rom. 6:11¹¹Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:11)).

A third doctrine, referred to in the Epistle, is that of the Spirit whom the Galatians had received. Born of the Spirit (John 3:5⁵Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5)), the believer bowing to God's testimony concerning the atoning death of the Lord Jesus Christ and its results, has forgiveness of sins through His blood, and receives the Holy Ghost (Eph. 1:13¹³In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13); Acts 2:38;10:43-45, 47³⁸Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)
⁴³To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. ⁴⁴While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. ⁴⁵And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. (Acts 10:43‑45)
⁴⁷Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? (Acts 10:47)); and His body thereby becomes a temple of the Holy Spirit (1 Cor. 6:19¹⁹What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19)). What the believer receives is the Holy Ghost, called the gift of God (Acts 11:17¹⁷Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? (Acts 11:17)). This is a gift quite distinct from any miraculous power, which last is an endowment by the Holy Ghost Himself; who divides His gifts; whether of miraculous powers or not, as He pleases (1 Cor. 12:7-11⁷But the manifestation of the Spirit is given to every man to profit withal. ⁸For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; ⁹To another faith by the same Spirit; to another the gifts of healing by the same Spirit; ¹⁰To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: ¹¹But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. (1 Corinthians 12:7‑11)). The gift, 80.yeci, then

of the Holy Ghost means, according to Scripture, the Holy Ghost given by God to dwell in the believer. The gifts of the Spirit, χάρισμα, are from the Holy Ghost. Often in apostolic times the two went together, as at Caesarea (Acts 10:44-47⁴⁴While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. ⁴⁵And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. ⁴⁶For they heard them speak with tongues, and magnify God. Then answered Peter, ⁴⁷Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? (Acts 10:44‑47)), and at Ephesus (Acts 19:6⁶And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. (Acts 19:6)), the display of miraculous power being the attestation of the reception of the Holy Ghost by the person so energized. Yet the two are not confounded. Speaking with tongues was a witness that the person had received the Holy Ghost. All who heard him would know that lie was energized. by the Holy Ghost; but more, they would understand that he had received the Holy Ghost. Now we have no reason to conclude that every believer in apostolic days was endowed with miraculous powers. 1 Cor. 12:29-30²⁹Are all apostles? are all prophets? are all teachers? are all workers of miracles? ³⁰Have all the gifts of healing? do all speak with tongues? do all interpret? (1 Corinthians 12:29‑30), would lead us to believe the contrary; and there is no hint that all the Galatian Christians were endowed with such powers. Yet they had all received the Holy Ghost, and they knew it well; and as such were partakers of full Christian blessing, having the earnest of the inheritance, for the Holy Ghost is the earnest (Eph. 1:14¹⁴Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)), and the Spirit of adoption too, for He also is that (Rom. 8:15¹⁵For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:15)), by which they could cry, Abba, Father. Now having, received the Spirit, what did they lack of Christian blessing, the fruit of divine grace? Nothing. But how did they receive the Spirit? By works of law or by the hearing of faith? They knew. Hence the folly of their turning to be justified by the law, and to be circumcised in. order to become of the seed of Abraham. They were that already. For, writes the apostle, " If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise"

(3: 29).

Now how does the professor treat of this truth? "The gift of the Spirit," he writes (p. 68), "had, from the beginning, been recognized as divinely attesting the receiver's Christianity, and consequently settling the disputed question about Mosaic ceremonial (Acts 10:44-48; 11:15-18; 15: 6-17⁴⁴While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. ⁴⁵And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. ⁴⁶For they heard them speak with tongues, and magnify God. Then answered Peter, ⁴⁷Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? ⁴⁸And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10:44‑48)
¹⁵And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. ¹⁶Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. ¹⁷Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? ¹⁸When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. (Acts 11:15‑18)). The gift which then was so recognized appears to have been, and in some cases certainly was, properly miraculous (Acts 10:46;12: 8-11⁴⁶For they heard them speak with tongues, and magnify God. Then answered Peter, (Acts 10:46)). The distinctively miraculous 'gifts' were, from the first, intended to be superseded by the abiding graces' of Christian character (1 Cor. 13:8-13⁸Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. ⁹For we know in part, and we prophesy in part. ¹⁰But when that which is perfect is come, then that which is in part shall be done away. ¹¹When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. ¹²For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. ¹³And now abideth faith, hope, charity, these three; but the greatest of these is charity. (1 Corinthians 13:8‑13)), which, also supernatural in their origin, are really evidential (Eph. 2:17¹⁷And came and preached peace to you which were afar off, and to them that were nigh. (Ephesians 2:17); 1 John 3:14¹⁴We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. (1 John 3:14)), though not so as to supersede the abiding evidence of miracles done in the first age." Now this statement confounds the gift of the Spirit with the gifts from the Spirit. The Apostle referred to the former in Gal. 3:2²This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Galatians 3:2). Professor Macgregor confounds it here with the latter, and asserts what has no foundation in the Word, that the miraculous gifts were from the first intended to be superseded by the abiding graces of Christian character. The truth is, miraculous powers might cease, but the abiding graces of Christian character would continue. They would not supersede the others, for they existed from the first, even when miraculous powers were in the fullest exercise (1 Cor. 13:13¹³And now abideth faith, hope, charity, these three; but the greatest of these is charity. (1 Corinthians 13:13)). But abiding Christian graces are not what Scripture calls the gift of the Holy Ghost, nor are they classed with the manifestations of the Spirit, but are contrasted with them (1 Cor. 12:31;14: 1³¹But covet earnestly the best gifts: and yet show I unto you a more excellent way. (1 Corinthians 12:31)). Nor are all gifts of the Spirit miraculous in their character. The word of wisdom, and the word of knowledge, have these ceased to exist? Has faith, of which 1 Cor. 12: 9 treats, wholly ceased to be manifested? Has prophecy, as explained in 1 Cor. 14:3³But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. (1 Corinthians 14:3), died out? With the exception of the first sentence the paragraph quoted above evidences a want of understanding of the Scripture teaching about the Holy Ghost.

Again, we read, p. 91, " What we get back is sonship. Adoption we do not get back, we simply receive it." Indeed! With the last clause we can agree. But when did we lose sonship? Adoption is sonship,υἱοθεσία. When did Gentiles, as such, formerly enjoy it? How do we become sons? "Ye are all sons of God by faith in Christ Jesus " (Gal. 3:26²⁶For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26)). How did those under law get it? " God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the sonship " (4: 5). That " we might receive" it is the language of Scripture, not that any might get it back, of which Scripture says not one word. Here, again, is confusion. Sonship is not spoken of as the privilege of a creature unfallen, but of those who are redeemed by the blood of Christ. We read not of angels that they participate in sonship, υἱοθεσία, though they all owe their existence to God the Father of all. Servants they are, but they share not in Sonship.

On points, then, of important Christian doctrine, this book is unsound and defective. The Scripture teaching concerning the righteousness of God, the law, and the Spirit, does not agree with that set forth in its pages. Other points might be noticed, but these fundamental ones may suffice.

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