The phrase the Day of the Lord should not be interpreted as a 24-hour period, but rather as a specific time referring to God’s special intervention in the affairs of man and world events.

The phrase has a twofold meaning. First, a past application of the Day of the Lord was often used in the Old Testament as a period of judgment upon Israel and specific nations, such as Babylon (Isaiah 13:6). Second, the Day of the Lord is spoken of as a future time that encompasses a number of end-times events, such as the judgments in Daniel’s 70th week, Christ’s Second Coming, the Millennial Age, and the destruction of the heavens and earth by fire in preparation for the new heavens and new earth.

The Prophecies of Joel

The first half of the book of Joel’s prophecy emphasizes God’s judgment on the land of Israel. In chapter 1, Joel announced that an awesome locust plague would sweep through Judah, stripping the land of its vegetation and resulting in drought and starvation throughout the nation. The priests in Judah are told to call the elders and inhabitants of the land to a time of fasting and repentance at the Temple in hopes that their cries to God would stay the Day of the Lord’s judgment.

The Lord promises to deliver Judah and bring prosperity to the nation by restoring the years that the locusts have eaten.

In chapter 2, the locust plague is illustrative of a massive army that will descend on Judah from the north, resulting in its destruction and captivity. Aware of the invasion from the north, Judah is again called on to cry to God for mercy in hopes that He will spare the nation. Looking into the far future, the northern invasion foreshadows a great Day of the Lord’s judgment that will take place during the Great Tribulation, when the nations of the world will converge on Israel for the campaign of Armageddon. During this Tribulation, the Lord will hear the repentant pleading of His people and have pity on them. The Lord promises to deliver Judah and bring prosperity to the nation by restoring the years that the locusts have eaten.

With a sweep of his pen, Joel transports the reader to the time of Messiah’s return and enumerates many of the spiritual blessings Israel will experience, as well as the awesome signs of judgment that will precede His coming.

In the second half of Joel’s prophecy, presented in chapter 3, the emphasis is on the final judgment of the nations and the future blessings Israel will experience when the Messiah sets up His Millennial rule. The Jewish people will be vindicated for their many centuries of suffering at the hands of the Gentile nations. And Messiah will bring the nations to judgment.

The text is not in chronological order. In chapter 3, Joel presents the judgment of the Gentiles before the battle of Armageddon. Joel ends his prophecy with broad strokes, outlining the peace and prosperity Israel is to experience when Messiah sets up the Millennial Kingdom.

The “Days” of Scripture

To understand what is meant by “the Day of the Lord,” one must understand the difference between man’s day and the Lord’s day. There are four key days mentioned in Scripture. First is man’s day. This phrase is used in 1 Corinthians 4:3 in reference to “man’s judgment.” The apostle Paul said, “But with me it is a very small thing that I should be judged by you or by a human court.” This “human court” is literally man’s day, having reference to the day which now is, when men have control over human government.

Second is the “day of Christ,” mentioned six times in Scripture (1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; Philippians 1:6, 10; 2:16). It refers to the time when Christ will come to rapture the church (1 Thessalonians 4:13–18) out of the earth, taking Christians to be with Him (John 14:1–3) forever.

The Day of the Lord refers to the direct intervention of God in the affairs of man after the Rapture of the church.

Third is the “Day of the Lord,” which speaks of a dark, gloomy day (Joel 2:1)—a time of judgment. The Day of the Lord refers to the direct intervention of God in the affairs of man after the Rapture of the church. It covers the Tribulation (Revelation 6—19), Millennial Kingdom (20:1–10), and the Great White Throne Judgment (vv. 11–15). It is not only a time of judgment on the wicked, but a time of great blessing for the redeemed of Israel and the church.

Fourth is the “day of God,” mentioned in 2 Peter 3:12, which refers to the heavens passing away, the elements melting, the earth being renovated by fire, and the establishment of a new heaven and earth, ushering in the eternal state.

The words destruction from the Almighty (Hebrew, shod and shaddai, Joel 1:15), come from the Hebrew word shadad. It is a play on words showing the comparison between the individual (God) who will cause the destruction and the literal destruction.

Joel’s prophecy of the Day of the Lord provides a greater understanding of Israel’s prophetic history. Hopefully, this prophecy will give you a renewed appreciation for Israel’s long struggle to survive over the centuries and an understanding of the future Day of the Lord the nation must face.

Photo Credit: Adobe Stock

About the Author

David M. Levy

David M. Levy is the media resource specialist and a Bible teacher for The Friends of Israel Gospel Ministry.

There are three Hebrew words used in Scripture when identifying the Jewish people. First is the word Hebrew (Genesis 14:13) that comes from the word “Eber,” who is a grandson of Shem (10:24; 11:16). Abram is first called “the Hebrew” in Genesis 14:13. Second is the name God gave Jacob: Israel (32:28; 35:10). The word Israel means “Prince with God.” Jacob had 12 sons that became known as “Israelites.” Third is the name Jew formed from the name Judah. The men of Judah were first called “Jews” by Syria (2 Kings 16:6 KJV). During the Babylon captivity (606–539 BC), “Hebrew” and “Jew” became identifying names of what became known as the Jewish people or Israelites. Therefore, the words Hebrew, Israelite, and Jew are used interchangeably to refer to the Jewish people.

Race, Religion, Nation, or Something Else?

Currently, there is a wide diversity of opinions among Jewish people on how to identify who is Jewish. Years ago, a polling of Jewish people was taken on the identity of what determined a Jewish person. Here is the breakdown: 23 percent considered themselves Jewish because of birth; 13 percent said you are Jewish if you are a citizen in Israel or observe the Jewish faith; 11 percent said if you are raised Jewish; 19 percent said born of a Jewish mother or converted to Judaism; 12 percent said born of a Jewish mother or father; and 9 percent could not define a Jew.

The words Hebrew, Israelite, and Jew are used interchangeably to refer to the Jewish people.

Judaism cannot be called a race because there are Jewish people of a number of different races. Judaism cannot be identified as a nation because there are Jewish people born outside of Israel and citizens of their native countries. Judaism cannot be identified as a religion because there are Jewish people that do not practice Judaism and still call themselves Jewish. And there are non-religious Jews that do not practice any religion nor believe in God. They identify as being Jewish because they follow the Jewish traditions. Furthermore, the word religion, referring to the Jewish people, is not mentioned once in the Jewish Scriptures.

Jewish Through the Mother, Father, or Both?

Today Judaism teaches that any person born of a Jewish mother (regardless of the father’s lineage) or officially converts to Judaism is acknowledged as being Jewish. This position seemed to be established after the Babylonian Captivity when Jewish people put away their foreign wives and started to immigrate back to Israel (Ezra 10:2–44). The position was developed over the centuries and is the law of Judaism today. But to say one who is born of a Jewish mother is Jewish has not really answered the question. What makes your mother Jewish? Your mother might claim to be an atheist or follow a demonic cult and give no belief or allegiance to the God of Israel or the biblical description of being Jewish.

Scripture indicates that one can be born of either father or mother to be considered Jewish.

The identity of Jewish people must be according to the study of Jewish Scripture in the divinely inspired Bible called the Tanakh, an acronym for the three sections of the Jewish Bible (Torah [law], Nevi’im [prophets], and Ketuvim [writings]). Scripture indicates that one can be born of either father or mother to be considered Jewish. 

For example, Moses, Joseph, David, and Solomon took to themselves Gentile wives. Moses married a Midianite, Joseph an Egyptian, David a Philistine, and Solomon married many wives from Gentile nations. Their offspring were considered to be Jewish. In fact, even in Jewish history people were identified as being Jewish without tracing their line through the mother, but only based on a paternal relationship; or the father’s descent through the male line. Additionally, tribal rights, inheritance of land, and the qualification as a priest were determined through the father. Today, Reform and Reconstructionist Judaism teach that a child is considered to be Jewish based on paternal or maternal descent.

In the Bible, the 12 tribes are called Israelites because of their father, Jacob, and also the “sons of Israel” not “daughters of Israel.” It is the father’s male biological identification that is followed and not the mother’s. Remember, not all the 12 sons of Jacob (i.e. Israel) had Jewish mothers. For example, Rachel asked Jacob to bear her children through her maid Bilhah (not Jewish), and she bore Dan and Naphtali (Genesis 30:3–8). Leah asked her maid Zilpah to bear her children and she gave birth to Gad and then Asher through a relationship with Jacob (30:9–13). Neither of the maids was from a Jewish lineage, but a wedding gift from Laban (29:24; 29). “This practice was common and has been verified by the Nuzi documents. There, a childless wife gave to her husband a secondary wife who might bear a son, who would become the heir and would be regarded as the son of the true wife (Gordon 1940). Since the Nuzi texts date from the patriarchal period and represent Hurrian customs, it can be assumed it was not an unusual practice, though quite strange in view of Mosaic law and later practices. For Rachel, Bilhah bore Dan and Naphtali (Gen. 30:3–8; 35:25; 46:23–25).”¹ Although this was considered a legal practice at the time, remember that neither Dan, Naphtali, Gad, nor Asher had Jewish mothers. Thus, can they really be considered Jewish?

Who Is Jewish?

According to the Hebrew Scripture it would be reasonable to conclude that one would be considered to be Jewish at the time of birth from either a Jewish mother or father. It would also be reasonable to conclude that one who converts to Judaism would be considered Jewish just by following and embracing the decrees set forth by Judaism. 

It would also be reasonable to conclude that one who converts to Judaism would be considered Jewish just by following and embracing the decrees set forth by Judaism.

For example, the various branches within Judaism often do not agree on doctrinal beliefs. Orthodox and non-Orthodox vary greatly, and Orthodox Jews do not believe one who is outside Orthodox Judaism (like a Reform or Reconstructionist) is accepted as a Jew. 

Even if one is born of a Jewish mother, and later in life adopts or converts to another religious faith, that person ceases to be a Jew according to some branches of the Jewish faith. This is precisely true if one accepts Jesus as the Messiah and becomes a Christian. 

This seems to be incongruous with the original definition of Judaism. Is Judaism just a matter of birth of a Jewish mother or simply converting legally to Orthodox Judaism in keeping with the Rabbinic Law of Judaism? According to the Hebrew Scriptures, what determines a person to be a Jew is simply by being born of a Jewish mother or father and following the teachings found in the Scriptures.

Endnote
¹ Freedman, D. N., Herion, G. A., Graf, D. F., Pleins, J. D., & Beck, A. B. (Eds.). (1992). In The Anchor Yale Bible Dictionary. New York: Doubleday. Page 1. Exported from Logos Bible Software.

About the Author

David M. Levy

David M. Levy is the media resource specialist and a Bible teacher for The Friends of Israel Gospel Ministry.

There is nothing more breathtaking than a beautiful diamond which has been properly cleaved to maximize its optical properties.

The stone is then cut into a faceted gem. The cutting process requires special knowledge and training, and it’s very difficult to bring out the best quality of the stone. Properly faceted, the diamond will sparkle with luster, and fire will reveal its pristine beauty.

Jewels are very special to the Lord. The high priest of Israel wore a breastplate set in gold with 12 precious stones representing the 12 tribes of Israel (Exodus 28:17–21). The New Jerusalem will be made up of awe-inspiring beautiful gems and materials (Revelation 21:19–21). 

At the end of the Old Testament, Malachi mentioned that God has not forgotten the remnant within Israel that remained faithful to Him. In fact, God recorded the names of those that reverenced Him in a “book [scroll] of remembrance.” This scroll may be related to the Book of Life (cf. Daniel 12:1; Revelation 20:12). They are not only recorded in a book, but God called them “My jewels” (Malachi 3:17).

Since the nation of Israel’s inception, there has been a remnant that followed the Lord, obeyed the commandments of God, and lived a righteous life. A remnant is a small minority of people who will remain faithful to God when the majority does not. There has always been a remnant of righteous, God-fearing believers in Israel. Scripture makes it very clear, “Though the number of the children of Israel be as the sand of the sea, the remnant will be saved” (Romans 9:27). 

Jewish Remnant Remembered

God is keeping a gem book of His own called the “book of remembrance.” Malachi wrote, “So a book of remembrance was written before Him for those who fear the Lᴏʀᴅ and who meditate on His name” (Malachi 3:16). 

These are Jewish people whose commitment was not masked with hypocrisy. They are referred to as those who feared the Lord.The phrase “fear the Lord” means to hold God in awe and reverence for who He is. It means to recognize God as the “beginning of knowledge” (Proverbs 1:7)—that is, the foundation or starting point of a life that pleases Him.

This was not a fear based on feelings but was the result of hearing, learning, and responding to who God is, as declared in His Word. Those who feared God would keep His commandments, walk in righteousness, and put aside anything that would hinder worship and service to Him. They who feared the Lord received wisdom from God, which brought blessing and favor. 

The Old Testament is replete with accounts of men and women who served God out of a healthy fear. Abraham offered Isaac on the altar of sacrifice out of a godly fear. God saw that a remnant meditated on the things about Him, for they “thought upon His name” (Malachi 3:16). The faithful remnant fixed their minds on God.

Jewish Remnant’s Relationship

God says of them, “They shall be Mine, … on the day that I make them My jewels” (Malachi 3:17). Those who fear the Lord have a special relationship with Him; they are called His “jewels,” meaning God’s treasured possession. These God-fearers are more precious than gold, silver, or the whole of the Lord’s creation. Israel became God’s treasured possession when they entered into a covenant relationship with Him (Deuteronomy 7:6). 

In addition to being God’s possession, Israel will also receive God’s protection. God said He “will spare them as a man spares his own son who serves him” (Malachi 3:17). The Lord has compassion on all those who fear Him, just as an earthly father has compassion on his children. God spares and blesses the righteous because they are His sons and serve Him in righteousness. The Lord cared for them in love through all of their wilderness wanderings (Isaiah 63:9), and His love is everlasting (Jeremiah 31:3).

God promised He would spare them “in that day” (3:17)—the day of the Messiah’s coming, when He pours out judgment on the ungodly and blessing on the righteous. During the Great Tribulation, God will spare a faithful remnant from Israel and bring them safely into His Kingdom. 

Jewish Remnant Rewarded

When the Lord returns, Israel will be given convincing proof of God’s moral government over this world. “Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him” (Malachi 3:18). The crass accusations made by most in Judah—that God favors and blesses the wicked—will be proven false, for in that day God will bring swift judgment on all the wicked. The righteous remnant will see that He does reward those who faithfully fear and serve Him. The testimony on the lips of the righteous will be, “So that men will say, ‘Surely there is a reward for the righteous; surely, He is God who judges in the earth’” (Psalm 58:11).

The righteous remnant will see that He does reward those who faithfully fear and serve Him.

Just as Israel was God’s treasure in the Old Testament, there is a present-day remnant of Jewish believers according to the election of grace. They are gems whose value is unseen by most Christians—gems that will be transformed into beautiful and priceless trophies of God’s grace. Romans 9:27 says, “Isaiah also cries out concerning Israel: ‘Though the number of the children of Israel be as the sand of the sea, the remnant will be saved.’” Paul said, “Even so then, at this present time there is a remnant according to the election of grace” (11:5). 

Maybe you recall the parable of the “treasure hidden in the field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field” (Matthew 13:44). The “man” is the Lord; the “field” is the world. He immediately sold everything which he owned (His life) to purchase the field (by means of His priceless blood). Just as Israel was God’s treasure in the Old Testament (cf. Exodus 19:5; Psalm 135:4), it’s still God’s treasure hidden in the world today. One reason Jesus the Messiah came was to redeem Israel as God’s special treasure. Because they rejected Him at His First Coming, this will take place at His Second Coming when all Israel will be saved. 

There is a world of Jewish jewels, loved by God, yet to be mined. Jewels that are buried in the mass of humanity whose value is unseen by the world. Jewels that are yet to be transformed into beautiful and priceless trophies of God’s grace. Let’s faithfully demonstrate God’s love to them in all we do.

About the Author

David M. Levy

David M. Levy is the media resource specialist and a Bible teacher for The Friends of Israel Gospel Ministry.

Savior. Healer. Lord. King. Messiah.

Christians associate these names with one Man: Jesus Christ. He is the culmination of our hopes and the fulfillment of the Hebrew Scriptures. Jesus the Messiah is our greatest hope and joy in this life! 

Jewish people also believe the Scriptures speak about a Messiah. Their interpretation of messianic prophecy differs significantly. As believers in Jesus, I believe it is important for us to know why the Jewish people believe Jesus did not accomplish everything the Messiah promised to do. So what exactly is the Jewish belief of the Messiah?

Extensive Expectations

The term Messiah (Heb. Mashiach) means “anointed one.” It was customary for Jewish people to consecrate their priests and kings by pouring anointing oil over them (cf. Aaron (Ex. 30:30); Saul (1 Sam. 10:2); David (1 Sam. 16:13)). The oil was symbolic of being set apart by and endowed with the power of God for special service.

During the prophetic period of Israel’s history, the Jewish people were promised that God would raise up a redeemer from the seed of David who would bring the physical deliverance from their Gentile enemies, restore the Temple, and reestablish the kingdom rule of David (cf. 9:6–7; 11:1–2; Jer. 23:5).

Second Temple Suffering

In the time of the second Temple (Herod’s Temple), messianic hope was very strong. The Jewish people looked for a political Messiah who would deliver them from the iron heel of Roman occupation and oppression. It was during this time that Jesus Christ lived, but according to Jewish teaching He did not fit the description of the promised Messiah. For the Jew, Messiah was to be from the family of David; a military and political leader who would rule as king; and he was to bring everlasting peace to Israel. Jesus, on the other hand, was born into a poor family; with no known physical father, never became king of Israel; nor did He bring peace to Israel but was crucified by the Romans.

The Jewish people looked for a political Messiah who would deliver them from the iron heel of Roman occupation and oppression.

After the second Temple was destroyed in A.D. 70, Jewish people were scattered throughout the world. Suffering discrimination and persecution in Asia, Europe, and Africa, the Jewish people clung to the hope that a personal Messiah would soon come and bring redemption from their suffering, reestablish them in the land of Israel, and bring everlasting peace.

A Man or a Kingdom?

Traditional Judaism (Orthodox and Conservative) has never viewed the Messiah as a God-Man, but only a man with unusual power from God who will manifest the qualities of a prophet, priest, and king in Israel. They have described the Messiah in a dual role. First, there would come the “suffering servant” (Messiah ben Joseph) who would die in battle against the enemies of Israel preparing the way for the second Messiah. Secondly, there would come a descendant of King David who would secure the land of Israel for the Jewish people; bring peace and blessing to Israel and the world; rebuild the Temple on its historical site; and reinstitute the sacrificial system.

Modern Judaism (Reform branch) has reinterpreted the messianic hope. Instead of a “personal Messiah” there will come a “Messianic Age” that is brought about through the humanist progression of world leaders negotiating for peace. When universal peace, righteousness, and justice is established in the world, then Israel will enjoy peace in her land forever.

Throughout their long history the Jewish people have renewed the messianic hope during times of persecution and suffering, but that hope becomes dim when Jewish people live in peace and security.

Will the Real Messiah Please Stand Up?

Many pseudo-Messiahs arose throughout the long history of Judaism. There have been over 60 pseudo-Messiahs in Israel’s history. Here are a few notable ones:

Theudas (A.D. 44) – Israel

Menachem ben Jair (A.D. 66) – Israel 

Simon Bar Kokhba (A.D. 135) – Israel 

Moses of Crete (440) – Crete

Screne of Syria (720) – Syria

Abu Isa Isfahani (755–756) –Persia

Yudgham (Alra’i) (8th century) – Persia

David Alroy (1160–1247) – Persia

Abraha ben Samuel Abulafia (1240–1292) Spain

Nissim ben Davie (End of the 13th century) – Spain

David Reubeni (1491–1535) – Arabia 

Asher Laemmlein (1500) – Germany

Solomon Molcho (1500–1532) – Portugal

Isaac ben Solomon Luria (1534–1572) – Palestine

Hayin Vital (Hayin Calabrese) (1543–1620) – Palestine

Sabbatai Zevi (1626–1676) – Smyrna, Turkey

Abraham Miguel Cardosa (1630–1710) – Portugal

Judah Chasid Halevi (1638–1700) – Podelia

Nathan Benjamin Halevi Ghazzati (1644–1680) – Gaza/Jerusalem

Jonathan Eyebeschutz (1690–1764) – Poland

Jacob Querido (1690) – Turkey

Berachiah (1695–1740) –Turkey

Moses Chayim Luzzatto (1707–1747) – Italy

Jacob Frank (1726-1791) – Poland

Loebele Prossnitz (1750) – Moravia

All met a very sad end. Some were imprisoned or killed, while others converted to various religions to escape punishment or death. None met the requirements of the Messiah. Christians believe Jesus met these standards, but the Jewish people continue to wait for their Messiah. Will you pray with me that as anyone seeks to find hope that is only found in the Messiah that they will look to God’s Word and that He will reveal to them the true Savior, Healer, Lord, King?

About the Author

David M. Levy

David M. Levy is the media resource specialist and a Bible teacher for The Friends of Israel Gospel Ministry.

Walking into a local supermarket, I asked the cashier, “Can you tell me in which aisle you keep the matzo?” She replied, “Matzo? Never heard of it!” as she kept clicking away on her cash register.

I was talking to my friend George the other day when he said, “Mark is really kosher!” I asked, “What do you mean, ‘Mark is kosher?’” He said, “You know, he’s a squared-away guy.”

We often hear of various terms used in Jewish cooking, but we seldom know what they mean. Let’s cook up some answers for these terms in the “Kosher Kitchen.”

What’s Really Kosher?

First, the word kosher refers to foods that are fit, proper, or ritually acceptable for human consumption according to Jewish dietary law. God has stipulated which foods are proper to eat and which are forbidden in Leviticus 11:1–47 and Deuteronomy 14:3–21. Utensils and dishes used in the preparation and serving of Jewish foods according to dietary practice are said to be kosher as well.

Only animals slaughtered according to the laws of Judaism are considered kosher. The slaughterer (Hebrew shochet) is a man trained in butchering kosher animals. He uses a sharp knife free from all ridges to make one quick, clean cut to the jugular vein of the animal to cause instant, painless death. The meat is soaked in water and salted to make sure all the blood has been removed. Jewish people are forbidden to eat meat containing blood (Lev. 3:17; 7:26-27; 17:10). The reason for this is twofold. First, since blood is the source of life, it may not be consumed: “For the life of the flesh is in the blood” (17:11). Second, blood was to be used in Israel’s sacrificial system to make “atonement for the soul” (v. 11).

Those keeping a kosher home may not cook or serve dairy (Hebrew, Milkhig) and meat (Hebrew, Fayshig) together. Two sets of cooking utensils, dishes, and silverware that are kept for dairy and meat products in separate storage areas must be used. Jewish law forbids the partaking of meat or dairy products within 4–6 hours of the other. This tradition was falsely developed from Moses’ command: “Thou shall not boil a young goat in its mother’s milk (Ex. 23:19). 

The Hebrew word trayf describes foods that are forbidden by Jewish law to eat, animals rejected because of disease or unfitness, animals that have not been slaughtered properly, and utensils that are unfit for serving according to dietary laws.

The Kosher Cookbook

Here are some foods you might not have known were Jewish and can be made kosher.

Bagel: A doughnut-shaped, hard roll made with yeast, then boiled, glazed, and baked. It is often toasted and served with cream cheese.

Blintzes: A thinly rolled pancake with various fillings, especially cheese.

Cholent: A vegetable and meat stew served during the Sabbath.

Gefilte fish: A stuffed fish made in the shape of a roll or loaf.

Hallah: A braided loaf of white bread, sprinkled with poppy seeds, prepared especially for the Sabbath.

Hamantashen: Triangular shaped pastries filled with poppy seed, prune, and other fillings. They are served at Purim, recalling the triangular hat worn by Haman. Also called Haman’s pockets.

Knish: A pocket of thin dough, filled with chopped seasoned meat or mashed potatoes, fried or baked. They are often served with soup.

Kuchen: A type of coffee cake.

Kugel: A type of pudding made from potatoes or noodles.

Latke: A potato pancake served at Hanukkah.

Lox: A smoked salmon, many times served with bagels and cream cheese.

Matzah: A flat, unleavened bread eaten at Passover. Matzo is also used to make a large matzo ball for soup.

Quenelles: A dumpling made of various meats.

Strudel:  A pastry made from a sheet of thin dough rolled up with filling and baked.

Kosher: An encircled “U” or “K” on the package to indicate the packaged food has been properly prepared and is fit for use. 

Are you tired of using the same old recipes every week? Why not purchase a Jewish cookbook to spice up your cooking? Pick and prepare one of these foods for your family. The Kosher Kitchen just might help you learn about Jewish culture and enjoy a tasty meal, too!

About the Author

David M. Levy

David M. Levy is the media resource specialist and a Bible teacher for The Friends of Israel Gospel Ministry.

In his letter to the Ephesian believers, Paul argued that salvation comes through faith in Christ alone, apart from any legalistic requirements (Eph. 2:8-9).

Years earlier Paul had shared this same doctrine in his letter to the churches in Galatia. Many Galatian believers had trusted Christ for their salvation but had fallen prey to the Judaizers. Judaizers were legalists who added Law-keeping as a prerequisite for salvation in Christ. Such beliefs could not be tolerated, for to add the works of the law was to teach error and corrupt the gospel of salvation in Christ alone. 

In Galatians 3:19–22, Paul addresses the Law and its significance in regards to salvation.

Why Was the Law Added?

Paul asked the logical rhetorical question, “What purpose then does the law serve?” (Gal. 3:19). That is, why was the Law added? 

First, “It was added because of transgressions” (v. 19). The word added has the idea of being placed alongside the covenant of promise, meaning that the Law was supplementary and subordinate to it and in no way added conditions for salvation. The Law’s purpose was to reveal sin as a transgression. Instead of providing righteousness for sinners, the Law magnified sin’s guilt and made people aware that they could not be saved by keeping the Law. Thus, the Law could not in any way change the permanent provisions of the covenant.

Second, the Law was to be temporary: “It was added…till the Seed should come to whom the promise was made” (v. 19). After Christ’s crucifixion and resurrection, the Law was abrogated, but the covenant of promise remained.

Third, God made the covenant of promise with Abraham directly, but the Mosaic Law “was appointed through angels by the hand of a mediator” (v. 19). The Law came through a third party—God gave it to angels, who gave it to Moses, who in turn gave it to Israel. Thus, numerous parties mediated the Law, whereas the covenant of promise had no mediator because “God is one” (Gal. 3:20). He confirmed it by Himself (Gen. 15:12–17). Therefore, the covenant of promise is superior to the Mosaic Law.

Does the Law Conflict With God’s Promises?

This brought up another question in the minds of the Judaizers—a question that Paul had already anticipated: “Is the law then against [contrary to or in conflict with] the promises of God?” (Gal. 3:21). Paul’s answer was swift and succinct: “Certainly not!” (v. 21). Law and promise are not in conflict; they have distinct functions and purposes.

The Law was never designed to provide salvation for mankind. Paul said, “For if there had been a law given which could have given life, truly righteousness would have been by the law” (v. 21). In other words, if there were a law that gave eternal life to a person that kept it, then the covenant of promise would no longer be in effect. Thus, God’s grace would have played no role in salvation, and Christ’s death would have been meaningless because it would have no power to save anyone. Yet this was not the case, because life came by the covenant of promise through Christ rather than through the Law. 

The Law had a greater purpose than to condemn people; it locked them up to “faith in Jesus Christ” as the only means by which the promise of salvation might be granted to them.

In fact, the opposite is true. Rather than giving life to mankind, the Law “confined [shut up] all under sin” (Gal. 3:22). The Law imprisoned everyone under its curse and condemnation (Rom. 3:9, 19–20, 23; 7:9–14). However, the Law had a greater purpose than to condemn people; it locked them up to “faith in Jesus Christ” (v. 22) as the only means by which the promise of salvation might be granted to them (Rom. 7:24–25).

Paul clearly indicated that law and grace are not in conflict with each other; they simply have different functions. The Law is a revelation of the sinner’s legal standing and as such condemns him. It cannot therefore justify him, as the Judaizers claim.

How Can We Learn From the Law?

The Law provided a powerful case for self-examination. It functioned as a mirror to show people that they were unholy, guilty sinners who could not be saved by keeping the Law. It functioned as a disciplinarian to reveal the holiness of God and restrict Israel for its own good until Christ (the Son of promise) came to free those who would become children of God the Father (heirs of the promise) through faith in Christ alone. 

The Law has served its purpose in pointing people to Christ, and it is through Him alone that we can receive salvation!

About the Author

David M. Levy

David M. Levy is the media resource specialist and a Bible teacher for The Friends of Israel Gospel Ministry.