OUR SCHOOL-MASTER by R. F. Cottrell

Seventh-Day Adventist Publishing Association · Battle Creek, Mich. · March 18, 1880

FromThe Advent Review and Sabbath Herald, Vol. 55, No. 12

“OUR SCHOOL-MASTER.”

By R. F. Cottrell

BY ELD. R. F. COTTRELL.

A CORRESPONDENT asks whether Paul speaks of the same law in his letters to the Romans and to the Galatians. We believe he does. But we learn from the letter to the Hebrews that the law had “a shadow of good things to come,” connected with it, consisting, in part at least, of “those sacrifices which they offered year by year continually.” Heb. 10:1. This shadow was “a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.” Heb. 9:9, 10.

Circumcision was a badge of the worshipers at that time; but in Romans the apostle teaches that there is “no difference” between the circumcised and the uncircumcised; all being under sin, the gospel comes to all alike. Rom. 3:22, 30. In chap. 14 he alludes to the carnal ordinances, such as meats and drinks, and the observance of certain days connected with these ordinances, teaching a charitable liberality toward those whose weak consciences viewed them as still binding.

But in his letter to the Galatians he takes more decided ground against circumcision and the ceremonial law; because the gospel among them had been perverted by false teaching which made these things necessary to salvation.

Observe the harmony of the apostle. Of the meats and drinks, and carnal ordinances, he says, “Imposed on them until the time of reformation. But Christ being come,” etc. Heb. 9:10, 11. “Wherefore the law was our school-master to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a school-master.” Gal. 3:24, 25.

The “whole law” spoken of by James is evidently that law by which Christians, as well as the rest of mankind, will be finally judged. See Jas. 2:8–12. The precepts which forbid adultery and murder are a part of that law. Verse 11. But that law spoken of in Gal. 5:3 certainly includes circumcision, and very evidently all those other fleshly ordinances which were connected with it, and which with it had passed away.

Our correspondent suggests that it was an angel which spoke the commandments at Sinai; and as proof refers to the testimony of Stephen concerning Moses as follows: “This is he that was in the church in the wilderness with the angel which spoke to him in the Mount Sinai, and with our fathers.”

To this we raise no objection; but further suggest that Michael, the Archangel, is the Son of God. Dan. 12:1; John 5:28; 1 Thess. 4:16. And of the angel which was with Israel in the desert, God says, “My name is in him.” Ex. 23:21. The name of God is given to the Son. As a son, he inherits the name of his Father,—a more excellent name than is given to the angels. The Father says to the Son, “Thy throne, O God, is forever and ever.” See Heb. 1:4–10. And in the day when Christ shall come, with the voice of the Archangel and the trump of God, to raise the dead, and in so doing swallow up death in victory, it shall be said, “This is our God; we have waited for him, and he will save us.” Isa. 25:8, 9; 1 Cor. 15:54. See also Isa. 9:6.

Now if the voice of God which was heard by all the people at Sinai, was the voice of the Archangel, the Son of God, it only proves that He through whom the Father made the world, was one with the Father in giving the law of ten commandments, as well as in the great plan and work of redemption from sin; and consequently that the law of the Father and that of the Son is one and the same.