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diff --git a/1549-h/1549-h.htm b/1549-h/1549-h.htm new file mode 100644 index 0000000..123df1e --- /dev/null +++ b/1549-h/1549-h.htm @@ -0,0 +1,10194 @@ +<!DOCTYPE html> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> + <meta charset="UTF-8"> + <title> + Penelope: Or Love’s Labour Lost, vol. 3 | Project Gutenberg + </title> + <link rel="icon" href="images/cover.jpg" type="image/x-cover"> + <style> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .toc { margin-left: 10%; margin-bottom: .75em;} + .pre { font-style: italic; font-size: 90%; margin-left: 10%;} + .big {font-size: 1.5em;} +</style> + </head> + <body> +<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Commentary on the Epistle to the Galatians, by +Martin Luther</div> +<div style='display:block; margin:1em 0'> +This eBook is for the use of anyone anywhere in the United States and +most other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms +of the Project Gutenberg License included with this eBook or online +at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you +are not located in the United States, you will have to check the laws of the +country where you are located before using this eBook. +</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Commentary on the Epistle to the Galatians</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Martin Luther</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Theodore Graebner</div> +<div style='display:block; margin:1em 0'>December, 1998 [Etext #1549]<br> +[Most recently updated: February 14, 2024]</div> +<div style='display:block; margin:1em 0'>Language: English</div> +<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> +<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Laura J. Hoelter and David Widger</div> +<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK EPISTLE TO THE GALATIANS ***</div> + + <div style="height: 8em;"> + <br><br><br><br><br><br><br><br> + </div> + <h1> + COMMENTARY ON THE EPISTLE TO THE GALATIANS + </h1> + <h3> + (1535) + </h3> + <p> + <br> + </p> + <h2> + By Martin Luther + </h2> + <p> + <br> + </p> + <h3> + Translated by Theodore Graebner + </h3> + <p> + <br> <br> + </p> + <hr> + <p> + <br> <br> + </p> + <p class="toc"> + <span class="big"><b>CONTENTS</b></span> + </p> + <p> + <br> + </p> + <p class="toc"> + <a href="#link2H_PREF"> PREFACE </a> + </p> + <p class="toc"> + <a href="#link2H_4_0002"> FROM LUTHER'S INTRODUCTION, 1538 </a> + </p> + <p class="toc"> + <a href="#link2HCH0001"> CHAPTER 1 </a> + </p> + <p class="toc"> + <a href="#link2HCH0002"> CHAPTER 2 </a> + </p> + <p class="toc"> + <a href="#link2HCH0003"> CHAPTER 3 </a> + </p> + <p class="toc"> + <a href="#link2HCH0004"> CHAPTER 4 </a> + </p> + <p class="toc"> + <a href="#link2HCH0005"> CHAPTER 5 </a> + </p> + <p class="toc"> + <a href="#link2HCH0006"> CHAPTER 6 </a> + </p> + <p> + <br> <br> + </p> + <hr> + <p> + <br> <br> <a name="link2H_PREF" id="link2H_PREF"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + PREFACE + </h2> + <p> + The preparation of this edition of Luther's Commentary on Galatians was + first suggested to me by Mr. P. J. Zondervan, of the firm of publishers, + in March, 1937. The consultation had the twofold merit of definiteness and + brevity. + </p> + <p> + "Luther is still the greatest name in Protestantism. We want you to help + us publish some leading work of Luther's for the general American market. + Will you do it?" + </p> + <p> + "I will, on one condition." + </p> + <p> + "And what is that?" + </p> + <p> + "The condition is that I will be permitted to make Luther talk American, + 'streamline' him, so to speak—because you will never get people, + whether in or outside the Lutheran Church, actually to read Luther unless + we make him talk as he would talk today to Americans." + </p> + <p> + I illustrated the point by reading to Mr. Zondervan a few sentences from + an English translation lately reprinted by an American publisher, of one + of Luther's outstanding reformatory essays. + </p> + <p> + The demonstration seemed to prove convincing for it was agreed that one + may as well offer Luther in the original German or Latin as expect the + American church-member to read any translations that would adhere to + Luther's German or Latin constructions and employ the Mid-Victorian type + of English characteristic of the translations now on the market. + </p> + <p> + "And what book would be your choice?" + </p> + <p> + "There is one book that Luther himself likes better than any other. Let us + begin with that: his Commentary on Galatians..." + </p> + <p> + The undertaking, which seemed so attractive when viewed as a literary + task, proved a most difficult one, and at times became oppressive. The + Letter to the Galatians consists of six short chapters. Luther's + commentary fills seven hundred and thirty-three octavo pages in the + Weidman Edition of his works. It was written in Latin. We were resolved + not to present this entire mass of exegesis. It would have run to more + than fifteen hundred pages, ordinary octavo (like this), since it is + impossible to use the compressed structure of sentences which is + characteristic of Latin, and particularly of Luther's Latin. The work had + to be condensed. German and English translations are available, but the + most acceptable English version, besides laboring under the handicaps of + an archaic style, had to be condensed into half its volume in order to + accomplish the "streamlining" of the book. Whatever merit the translation + now presented to the reader may possess should be written to the credit of + Rev. Gerhardt Mahler of Geneva, N.Y., who came to my assistance in a very + busy season by making a rough draft of the translation and later preparing + a revision of it, which forms the basis of the final draft submitted to + the printer. A word should now be said about the origin of Luther's + Commentary on Galatians. + </p> + <p> + The Reformer had lectured on this Epistle of St. Paul's in 1519 and again + in 1523. It was his favorite among all the Biblical books. In his table + talks the saying is recorded: "The Epistle to the Galatians is my epistle. + To it I am as it were in wedlock. It is my Katherine." Much later when a + friend of his was preparing an edition of all his Latin works, he remarked + to his home circle: "If I had my way about it they would republish only + those of my books which have doctrine. My Galatians, for instance." The + lectures which are preserved in the works herewith submitted to the + American public were delivered in 1531. They were taken down by George + Roerer, who held something of a deanship at Wittenberg University and who + was one of Luther's aids in the translation of the Bible. Roerer took down + Luther's lectures and this manuscript has been preserved to the present + day, in a copy which contains also additions by Veit Dietrich and by + Cruciger, friends of Roerer's, who with him attended Luther's lectures. In + other words, these three men took down the lectures which Luther addressed + to his students in the course of Galatians, and Roerer prepared the + manuscript for the printer. A German translation by Justus Menius appeared + in the Wittenberg Edition of Luther's writings, published in 1539. + </p> + <p> + The importance of this Commentary on Galatians for the history of + Protestantism is very great. It presents like no other of Luther's + writings the central thought of Christianity, the justification of the + sinner for the sake of Christ's merits alone. We have permitted in the + final revision of the manuscript many a passage to stand which seemed weak + and ineffectual when compared with the trumpet tones of the Latin + original. But the essence of Luther's lectures is there. May the reader + accept with indulgence where in this translation we have gone too far in + modernizing Luther's expression—making him "talk American." + </p> + <p> + At the end of his lectures in 1531, Luther uttered a brief prayer and then + dictated two Scriptural texts, which we shall inscribe at the end of these + introductory remarks: + </p> + <p> + "The Lord who has given us power to teach and to hear, let Him also give + us the power to serve and to do." + </p> +<p class="pre"> + LUKE 2 + + Glory to God in the highest, + And on earth peace, + Good will to men. +</p> +<p class="pre"> + ISAIAH 40 + + The Word of our God shall stand forever. +</p> + <p> + THEODORE GRAEBNER + </p> + <p> + St. Louis, Missouri + </p> + <p> + <br> <br> + </p> + <hr> + <p> + <br> <br> <a name="link2H_4_0002" id="link2H_4_0002"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + FROM LUTHER'S INTRODUCTION, 1538 + </h2> +<p class="pre"> + In my heart reigns this one article, faith in my dear Lord Christ, + the beginning, middle and end of whatever spiritual and divine + thoughts I may have, whether by day or by night. +</p> + <p> + <a name="link2HCH0001" id="link2HCH0001"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + CHAPTER 1 + </h2> +<p class="pre"> + VERSE 1. Paul, an apostle, (not of men, neither by man, but by Jesus + Christ, and God the Father, who raised him from the dead). +</p> + <p> + St. Paul wrote this epistle because, after his departure from the Galatian + churches, Jewish-Christian fanatics moved in, who perverted Paul's Gospel + of man's free justification by faith in Christ Jesus. + </p> + <p> + The world bears the Gospel a grudge because the Gospel condemns the + religious wisdom of the world. Jealous for its own religious views, the + world in turn charges the Gospel with being a subversive and licentious + doctrine, offensive to God and man, a doctrine to be persecuted as the + worst plague on earth. + </p> + <p> + As a result we have this paradoxical situation: The Gospel supplies the + world with the salvation of Jesus Christ, peace of conscience, and every + blessing. Just for that the world abhors the Gospel. + </p> + <p> + These Jewish-Christian fanatics who pushed themselves into the Galatian + churches after Paul's departure, boasted that they were the descendants of + Abraham, true ministers of Christ, having been trained by the apostles + themselves, that they were able to perform miracles. + </p> + <p> + In every way they sought to undermine the authority of St. Paul. They said + to the Galatians: "You have no right to think highly of Paul. He was the + last to turn to Christ. But we have seen Christ. We heard Him preach. Paul + came later and is beneath us. It is possible for us to be in error—we + who have received the Holy Ghost? Paul stands alone. He has not seen + Christ, nor has he had much contact with the other apostles. Indeed, he + persecuted the Church of Christ for a long time." + </p> + <p> + When men claiming such credentials come along, they deceive not only the + naive, but also those who seemingly are well-established in the faith. + This same argument is used by the papacy. "Do you suppose that God for the + sake of a few Lutheran heretics would disown His entire Church? Or do you + suppose that God would have left His Church floundering in error all these + centuries?" The Galatians were taken in by such arguments with the result + that Paul's authority and doctrine were drawn in question. + </p> + <p> + Against these boasting, false apostles, Paul boldly defends his apostolic + authority and ministry. Humble man that he was, he will not now take a + back seat. He reminds them of the time when he opposed Peter to his face + and reproved the chief of the apostles. + </p> + <p> + Paul devotes the first two chapters to a defense of his office and his + Gospel, affirming that he received it, not from men, but from the Lord + Jesus Christ by special revelation, and that if he or an angel from heaven + preach any other gospel than the one he had preached, he shall be + accursed. + </p> +<p class="pre"> + The Certainty of Our Calling +</p> + <p> + Every minister should make much of his calling and impress upon others the + fact that he has been delegated by God to preach the Gospel. As the + ambassador of a government is honored for his office and not for his + private person, so the minister of Christ should exalt his office in order + to gain authority among men. This is not vain glory, but needful glorying. + </p> + <p> + Paul takes pride in his ministry, not to his own praise but to the praise + of God. Writing to the Romans, he declares, "Inasmuch as I am the apostle + of the Gentiles, I magnify mine office," i.e., I want to be received not + as Paul of Tarsus, but as Paul the apostle and ambassador of Jesus Christ, + in order that people might be more eager to hear. Paul exalts his ministry + out of the desire to make known the name, the grace, and the mercy of God. + </p> +<p class="pre"> + VERSE 1. Paul, an apostle, (not of men, etc.) +</p> + <p> + Paul loses no time in defending himself against the charge that he had + thrust himself into the ministry. He says to the Galatians: "My call may + seem inferior to you. But those who have come to you are either called of + men or by man. My call is the highest possible, for it is by Jesus Christ, + and God the Father." + </p> + <p> + When Paul speaks of those called "by men," I take it he means those whom + neither God nor man sent, but who go wherever they like and speak for + themselves. + </p> + <p> + When Paul speaks of those called "by man" I take it he means those who + have a divine call extended to them through other persons. God calls in + two ways. Either He calls ministers through the agency of men, or He calls + them directly as He called the prophets and apostles. Paul declares that + the false apostles were called or sent neither by men, nor by man. The + most they could claim is that they were sent by others. "But as for me I + was called neither of men, nor by man, but directly by Jesus Christ. My + call is in every respect like the call of the apostles. In fact I am an + apostle." + </p> + <p> + Elsewhere Paul draws a sharp distinction between an apostleship and lesser + functions, as in I Corinthians 12:28: "And God hath set some in the + church; first, apostles; secondarily, prophets; thirdly, teachers." He + mentions the apostles first because they were appointed directly by God. + </p> + <p> + Matthias was called in this manner. The apostles chose two candidates and + then cast lots, praying that God would indicate which one He would have. + To be an apostle he had to have his appointment from God. In the same + manner Paul was called as the apostle of the Gentiles. + </p> + <p> + The call is not to be taken lightly. For a person to possess knowledge is + not enough. He must be sure that he is properly called. Those who operate + without a proper call seek no good purpose. God does not bless their + labors. They may be good preachers, but they do not edify. Many of the + fanatics of our day pronounce words of faith, but they bear no good fruit, + because their purpose is to turn men to their perverse opinions. On the + other hand, those who have a divine call must suffer a good deal of + opposition in order that they may become fortified against the running + attacks of the devil and the world. + </p> + <p> + This is our comfort in the ministry, that ours is a divine office to which + we have been divinely called. Reversely, what an awful thing it must be + for the conscience if one is not properly called. It spoils one's best + work. When I was a young man I thought Paul was making too much of his + call. I did not understand his purpose. I did not then realize the + importance of the ministry. I knew nothing of the doctrine of faith + because we were taught sophistry instead of certainty, and nobody + understood spiritual boasting. We exalt our calling, not to gain glory + among men, or money, or satisfaction, or favor, but because people need to + be assured that the words we speak are the words of God. This is no sinful + pride. It is holy pride. + </p> +<p class="pre"> + VERSE 1. And God the Father, who raised him from the dead. +</p> + <p> + Paul is so eager to come to the subject matter of his epistle, the + righteousness of faith in opposition to the righteousness of works, that + already in the title he must speak his mind. He did not think it quite + enough to say that he was an apostle "by Jesus Christ"; he adds, "and God + the Father, who raised him from the dead." + </p> + <p> + The clause seems superfluous on first sight. Yet Paul had a good reason + for adding it. He had to deal with Satan and his agents who endeavored to + deprive him of the righteousness of Christ, who was raised by God the + Father from the dead. These perverters of the righteousness of Christ + resist the Father and the Son, and the works of them both. + </p> + <p> + In this whole epistle Paul treats of the resurrection of Christ. By His + resurrection Christ won the victory over law, sin, flesh, world, devil, + death, hell, and every evil. And this His victory He donated unto us. + These many tyrants and enemies of ours may accuse and frighten us, but + they dare not condemn us, for Christ, whom God the Father has raised from + the dead is our righteousness and our victory. + </p> + <p> + Do you notice how well suited to his purpose Paul writes? He does not say, + "By God who made heaven and earth, who is Lord of the angels," but Paul + has in mind the righteousness of Christ, and speaks to the point, saying, + "I am an apostle, not of men, neither by man, but by Jesus Christ, and God + the Father, who raised him from the dead." + </p> +<p class="pre"> + VERSE 2. And all the brethren which are with me. +</p> + <p> + This should go far in shutting the mouths of the false apostles. Paul's + intention is to exalt his own ministry while discrediting theirs. He adds + for good measure the argument that he does not stand alone, but that all + the brethren with him attest to the fact that his doctrine is divinely + true. "Although the brethren with me are not apostles like myself, yet + they are all of one mind with me, think, write, and teach as I do." + </p> +<p class="pre"> + VERSE 2. Unto the churches of Galatia. +</p> + <p> + Paul had preached the Gospel throughout Galatia, founding many churches + which after his departure were invaded by the false apostles. The + Anabaptists in our time imitate the false apostles. They do not go where + the enemies of the Gospel predominate. They go where the Christians are. + Why do they not invade the Catholic provinces and preach their doctrine to + godless princes, bishops, and doctors, as we have done by the help of God? + These soft martyrs take no chances. They go where the Gospel has a hold, + so that they may not endanger their lives. The false apostles would not go + to Jerusalem of Caiaphas, or to the Rome of the Emperor, or to any other + place where no man had preached before as Paul and the other apostles did. + But they came to the churches of Galatia, knowing that where men profess + the name of Christ they may feel secure. + </p> + <p> + It is the lot of God's ministers not only to suffer opposition at the hand + of a wicked world, but also to see the patient indoctrination of many + years quickly undone by such religious fanatics. This hurts more than the + persecution of tyrants. We are treated shabbily on the outside by tyrants, + on the inside by those whom we have restored to the liberty of the Gospel, + and also by false brethren. But this is our comfort and our glory, that + being called of God we have the promise of everlasting life. We look for + that reward which "eye hath not seen, nor ear heard, neither hath entered + into the heart of man." + </p> + <p> + Jerome raises the question why Paul called them churches that were no + churches, inasmuch as the Galatians had forsaken the grace of Christ for + the law of Moses. The proper answer is: Although the Galatians had fallen + away from the doctrine of Paul, baptism, the Gospel, and the name of + Christ continued among them. Not all the Galatians had become perverted. + There were some who clung to the right view of the Word and the + Sacraments. These means cannot be contaminated. They remain divine + regardless of men's opinion. Wherever the means of grace are found, there + is the Holy Church, even though Antichrist reigns there. So much for the + title of the epistle. Now follows the greeting of the apostle. + </p> +<p class="pre"> + VERSE 3. Grace be to you, and peace, from God the Father, and from our + Lord Jesus Christ. +</p> + <p> + The terms of grace and peace are common terms with Paul and are now pretty + well understood. But since we are explaining this epistle, you will not + mind if we repeat what we have so often explained elsewhere. The article + of justification must be sounded in our ears incessantly because the + frailty of our flesh will not permit us to take hold of it perfectly and + to believe it with all our heart. + </p> + <p> + The greeting of the Apostle is refreshing. Grace remits sin, and peace + quiets the conscience. Sin and conscience torment us, but Christ has + overcome these fiends now and forever. Only Christians possess this + victorious knowledge given from above. These two terms, grace and peace, + constitute Christianity. Grace involves the remission of sins, peace, and + a happy conscience. Sin is not canceled by lawful living, for no person is + able to live up to the Law. The Law reveals guilt, fills the conscience + with terror, and drives men to despair. Much less is sin taken away by + man-invented endeavors. The fact is, the more a person seeks credit for + himself by his own efforts, the deeper he goes into debt. Nothing can take + away sin except the grace of God. In actual living, however, it is not so + easy to persuade oneself that by grace alone, in opposition to every other + means, we obtain the forgiveness of our sins and peace with God. + </p> + <p> + The world brands this a pernicious doctrine. The world advances free will, + the rational and natural approach of good works, as the means of obtaining + the forgiveness of sin. But it is impossible to gain peace of conscience + by the methods and means of the world. Experience proves this. Various + holy orders have been launched for the purpose of securing peace of + conscience through religious exercises, but they proved failures because + such devices only increase doubt and despair. We find no rest for our + weary bones unless we cling to the word of grace. + </p> + <p> + The Apostle does not wish the Galatians grace and peace from the emperor, + or from kings, or from governors, but from God the Father. He wishes them + heavenly peace, the kind of which Jesus spoke when He said, "Peace I leave + unto you: my peace I give unto you." Worldly peace provides quiet + enjoyment of life and possessions. But in affliction, particularly in the + hour of death, the grace and peace of the world will not deliver us. + However, the grace and peace of God will. They make a person strong and + courageous to bear and to overcome all difficulties, even death itself, + because we have the victory of Christ's death and the assurance of the + forgiveness of our sins. + </p> +<p class="pre"> + Men Should Not Speculate About the Nature of God +</p> + <p> + The Apostle adds to the salutation the words, "and from our Lord Jesus + Christ." Was it not enough to say, "from God the Father"? + </p> + <p> + It is a principle of the Bible that we are not to inquire curiously into + the nature of God. "There shall no man see me, and live," Exodus 33:20. + All who trust in their own merits to save them disregard this principle + and lose sight of the Mediator, Jesus Christ. + </p> + <p> + True Christian theology does not inquire into the nature of God, but into + God's purpose and will in Christ, whom God incorporated in our flesh to + live and to die for our sins. There is nothing more dangerous than to + speculate about the incomprehensible power, wisdom, and majesty of God + when the conscience is in turmoil over sin. To do so is to lose God + altogether because God becomes intolerable when we seek to measure and to + comprehend His infinite majesty. + </p> + <p> + We are to seek God as Paul tells us in I Corinthians 1:23, 24: "We preach + Christ crucified, unto the Jews a stumbling block, and unto the Greeks + foolishness; but unto them which are called, both Jews and Greeks, Christ + the power of God, and the wisdom of God." Begin with Christ. He came down + to earth, lived among men, suffered, was crucified, and then He died, + standing clearly before us, so that our hearts and eyes may fasten upon + Him. Thus we shall be kept from climbing into heaven in a curious and + futile search after the nature of God. + </p> + <p> + If you ask how God may be found, who justifies sinners, know that there is + no other God besides this man Christ Jesus. Embrace Him, and forget about + the nature of God. But these fanatics who exclude our Mediator in their + dealings with God, do not believe me. Did not Christ Himself say: "I am + the way, and the truth, and the life: no man cometh unto the Father, but + by me"? Without Christ there is no access to the Father, but futile + rambling; no truth, but hypocrisy; no life, but eternal death. + </p> + <p> + When you argue about the nature of God apart from the question of + justification, you may be as profound as you like. But when you deal with + conscience and with righteousness over against the law, sin, death, and + the devil, you must close your mind to all inquiries into the nature of + God, and concentrate upon Jesus Christ, who says, "Come unto me, all ye + that labor and are heavy laden, and I will give you rest." Doing this, you + will recognize the power, and majesty condescending to your condition + according to Paul's statement to the Colossians, "In Christ are hid all + the treasures of wisdom and knowledge," and, "In him dwelleth all the + fulness of the Godhead bodily." Paul in wishing grace and peace not alone + from God the Father, but also from Jesus Christ, wants to warn us against + the curious incursions into the nature of God. We are to hear Christ, who + has been appointed by the Father as our divine Teacher. + </p> +<p class="pre"> + Christ is God by Nature +</p> + <p> + At the same time, Paul confirms our creed, "that Christ is very God." We + need such frequent confirmation of our faith, for Satan will not fail to + attack it. He hates our faith. He knows that it is the victory which + overcometh him and the world. That Christ is very God is apparent in that + Paul ascribes to Him divine powers equally with the Father, as for + instance, the power to dispense grace and peace. This Jesus could not do + unless He were God. + </p> + <p> + To bestow peace and grace lies in the province of God, who alone can + create these blessings. The angels cannot. The apostles could only + distribute these blessings by the preaching of the Gospel. In attributing + to Christ the divine power of creating and giving grace, peace, + everlasting life, righteousness, and forgiveness of sins, the conclusion + is inevitable that Christ is truly God. Similarly, St. John concludes from + the works attributed to the Father and the Son that they are divinely One. + Hence, the gifts which we receive from the Father and from the Son are one + and the same. Otherwise Paul should have written: "Grace from God the + Father, and peace from our Lord Jesus Christ." In combining them he + ascribes them equally to the Father and the Son. I stress this on account + of the many errors emanating from the sects. + </p> + <p> + The Arians were sharp fellows. Admitting that Christ had two natures, and + that He is called "very God of very God," they were yet able to deny His + divinity. The Arians took Christ for a noble and perfect creature, + superior even to the angels, because by Him God created heaven and earth. + Mohammed also speaks highly of Christ. But all their praise is mere + palaver to deceive men. Paul's language is different. To paraphrase him: + "You are established in this belief that Christ is very God because He + gives grace and peace, gifts which only God can create and bestow." + </p> +<p class="pre"> + VERSE 4. Who gave himself for our sins. +</p> + <p> + Paul sticks to his theme. He never loses sight of the purpose of his + epistle. He does not say, "Who received our works," but "who gave." Gave + what? Not gold, or silver, or paschal lambs, or an angel, but Himself. + What for? Not for a crown, or a kingdom, or our goodness, but for our + sins. These words are like so many thunderclaps of protest from heaven + against every kind and type of self-merit. Underscore these words, for + they are full of comfort for sore consciences. + </p> + <p> + How may we obtain remission of our sins? Paul answers: "The man who is + named Jesus Christ and the Son of God gave himself for our sins." The + heavy artillery of these words explodes papacy, works, merits, + superstitions. For if our sins could be removed by our own efforts, what + need was there for the Son of God to be given for them? Since Christ was + given for our sins it stands to reason that they cannot be put away by our + own efforts. + </p> + <p> + This sentence also defines our sins as great, so great, in fact, that the + whole world could not make amends for a single sin. The greatness of the + ransom, Christ, the Son of God, indicates this. The vicious character of + sin is brought out by the words "who gave himself for our sins." So + vicious is sin that only the sacrifice of Christ could atone for sin. When + we reflect that the one little word "sin" embraces the whole kingdom of + Satan, and that it includes everything that is horrible, we have reason to + tremble. But we are careless. We make light of sin. We think that by some + little work or merit we can dismiss sin. + </p> + <p> + This passage, then, bears out the fact that all men are sold under sin. + Sin is an exacting despot who can be vanquished by no created power, but + by the sovereign power of Jesus Christ alone. + </p> + <p> + All this is of wonderful comfort to a conscience troubled by the enormity + of sin. Sin cannot harm those who believe in Christ, because He has + overcome sin by His death. Armed with this conviction, we are enlightened + and may pass judgment upon the papists, monks, nuns, priests, Mohammedans, + Anabaptists, and all who trust in their own merits, as wicked and + destructive sects that rob God and Christ of the honor that belongs to + them alone. + </p> + <p> + Note especially the pronoun "our" and its significance. You will readily + grant that Christ gave Himself for the sins of Peter, Paul, and others who + were worthy of such grace. But feeling low, you find it hard to believe + that Christ gave Himself for your sins. Our feelings shy at a personal + application of the pronoun "our" and we refuse to have anything to do with + God until we have made ourselves worthy by good deeds. + </p> + <p> + This attitude springs from a false conception of sin, the conception that + sin is a small matter, easily taken care of by good works; that we must + present ourselves unto God with a good conscience; that we must feel no + sin before we may feel that Christ was given for our sins. + </p> + <p> + This attitude is universal and particularly developed in those who + consider themselves better than others. Such readily confess that they are + frequent sinners, but they regard their sins as of no such importance that + they cannot easily be dissolved by some good action, or that they may not + appear before the tribunal of Christ and demand the reward of eternal life + for their righteousness. Meantime they pretend great humility and + acknowledge a certain degree of sinfulness for which they soulfully join + in the publican's prayer, "God be merciful to me a sinner." But the real + significance and comfort of the words "for our sins" is lost upon them. + </p> + <p> + The genius of Christianity takes the words of Paul "who gave himself for + our sins" as true and efficacious. We are not to look upon our sins as + insignificant trifles. On the other hand, we are not to regard them as so + terrible that we must despair. Learn to believe that Christ was given, not + for picayune and imaginary transgressions, but for mountainous sins; not + for one or two, but for all; not for sins that can be discarded, but for + sins that are stubbornly ingrained. + </p> + <p> + Practice this knowledge and fortify yourself against despair, particularly + in the last hour, when the memory of past sins assails the conscience. Say + with confidence: "Christ, the Son of God, was given not for the righteous, + but for sinners. If I had no sin I should not need Christ. No, Satan, you + cannot delude me into thinking I am holy. The truth is, I am all sin. My + sins are not imaginary transgressions, but sins against the first table, + unbelief, doubt, despair, contempt, hatred, ignorance of God, ingratitude + towards Him, misuse of His name, neglect of His Word, etc.; and sins + against the second table, dishonor of parents, disobedience of government, + coveting of another's possessions, etc. Granted that I have not committed + murder, adultery, theft, and similar sins in deed, nevertheless I have + committed them in the heart, and therefore I am a transgressor of all the + commandments of God. + </p> + <p> + "Because my transgressions are multiplied and my own efforts at + self-justification rather a hindrance than a furtherance, therefore Christ + the Son of God gave Himself into death for my sins." To believe this is to + have eternal life. + </p> + <p> + Let us equip ourselves against the accusations of Satan with this and + similar passages of Holy Scripture. If he says, "Thou shalt be damned," + you tell him: "No, for I fly to Christ who gave Himself for my sins. In + accusing me of being a damnable sinner, you are cutting your own throat, + Satan. You are reminding me of God's fatherly goodness toward me, that He + so loved the world that He gave His only-begotten Son that whosoever + believeth in Him should not perish, but have everlasting life. In calling + me a sinner, Satan, you really comfort me above measure." With such + heavenly cunning we are to meet the devil's craft and put from us the + memory of sin. + </p> + <p> + St. Paul also presents a true picture of Christ as the virgin-born Son of + God, delivered into death for our sins. To entertain a true conception of + Christ is important, for the devil describes Christ as an exacting and + cruel judge who condemns and punishes men. Tell him that his definition of + Christ is wrong, that Christ has given Himself for our sins, that by His + sacrifice He has taken away the sins of the whole world. + </p> + <p> + Make ample use of this pronoun "our" Be assured that Christ has canceled + the sins, not of certain persons only, but your sins. Do not permit + yourself to be robbed of this lovely conception of Christ. Christ is no + Moses, no law-giver, no tyrant, but the Mediator for sins, the Giver of + grace and life. + </p> + <p> + We know this. Yet in the actual conflict with the devil, when he scares us + with the Law, when he frightens us with the very person of the Mediator, + when he misquotes the words of Christ, and distorts for us our Savior, we + so easily lose sight of our sweet High-Priest. + </p> + <p> + For this reason I am so anxious for you to gain a true picture of Christ + out of the words of Paul "who gave himself for our sins." Obviously, + Christ is no judge to condemn us, for He gave Himself for our sins. He + does not trample the fallen but raises them. He comforts the + broken-hearted. Otherwise Paul should lie when he writes "who gave himself + for our sins." + </p> + <p> + I do not bother my head with speculations about the nature of God. I + simply attach myself to the human Christ, and I find joy and peace, and + the wisdom of God in Him. These are not new truths. I am repeating what + the apostles and all teachers of God have taught long ago. Would to God we + could impregnate our hearts with these truths. + </p> +<p class="pre"> + VERSE 4. That he might deliver us from this present evil world. +</p> + <p> + Paul calls this present world evil because everything in it is subject to + the malice of the devil, who reigns over the whole world as his domain and + fills the air with ignorance, contempt, hatred, and disobedience of God. + In this devil's kingdom we live. + </p> + <p> + As long as a person is in the world he cannot by his own efforts rid + himself of sin, because the world is bent upon evil. The people of the + world are the slaves of the devil. If we are not in the Kingdom of Christ, + it is certain we belong to the kingdom of Satan and we are pressed into + his service with every talent we possess. + </p> + <p> + Take the talents of wisdom and integrity. Without Christ, wisdom is double + foolishness and integrity double sin, because they not only fail to + perceive the wisdom and righteousness of Christ, but hinder and blaspheme + the salvation of Christ. Paul justly calls it the evil or wicked world, + for when the world is at its best the world is at its worst. The grossest + vices are small faults in comparison with the wisdom and righteousness of + the world. These prevent men from accepting the Gospel of the + righteousness of Christ. The white devil of spiritual sin is far more + dangerous than the black devil of carnal sin because the wiser, the better + men are without Christ, the more they are likely to ignore and oppose the + Gospel. + </p> + <p> + With the words, "that he might deliver us," Paul argues that we stand in + need of Christ. No other being can possibly deliver us from this present + evil world. Do not let the fact disturb you that a great many people enjoy + excellent reputations without Christ. Remember what Paul says, that the + world with all its wisdom, might, and righteousness is the devil's own. + God alone is able to deliver us from the world. + </p> + <p> + Let us praise and thank God for His mercy in delivering us from the + captivity of Satan, when we were unable to do so by our own strength. Let + us confess with Paul that all our work-righteousness is loss and dung. Let + us condemn as filthy rags all talk about free will, all religious orders, + masses, ceremonies, vows, fastings, and the like. + </p> + <p> + In branding the world the devil's kingdom of iniquity, ignorance, error, + sin, death, and everlasting despair, Paul at the same time declares the + Kingdom of Christ to be a kingdom of equity, light, grace, remission of + sin, peace, saving health, and everlasting life into which we are + translated by our Lord Jesus Christ, to whom be glory forever. + </p> + <p> + In this passage Paul contends against the false apostles for the article + of Justification. Christ, says Paul, has delivered us from this wicked + kingdom of the devil and the world according to the good will, the + pleasure and commandment of the Father. Hence we are not delivered by our + own will, or shrewdness, or wisdom, but by the mercy and love of God, as + it is written, I John 4:10, "Herein is love, not that we loved God, but + that he loved us, and sent his Son to be the propitiation for our sins." + </p> + <p> + Another reason why Paul, like John, emphasizes the Father's will is + Christ's habit of directing attention to the Father. For Christ came into + the world to reconcile God with us and to draw us to the Father. + </p> + <p> + Not by curious inquiries into the nature of God shall we know God and His + purpose for our salvation, but by taking hold of Christ, who according to + the will of the Father has given Himself into death for our sins. When we + understand this to be the will of the Father in Christ, then shall we know + God to be merciful, and not angry. We shall realize that He loved us + wretched sinners so much indeed that He gave us His only-begotten Son into + death for us. + </p> + <p> + The pronoun "our" refers to both God and Father. He is our God and our + Father. Christ's Father and our Father are one and the same. Hence Christ + said to Mary Magdalene: "Go to my brethren, and say unto them, I ascend + unto my Father, and your Father; and to my God, and your God." God is our + Father and our God, but only in Christ Jesus. + </p> +<p class="pre"> + VERSE 5. To whom be glory for ever and ever. Amen. +</p> + <p> + Hebrew writing is interspersed with expressions of praise and gratitude. + This peculiarity can be traced in the apostolic writings, particularly in + those of Paul. The name of the Lord is to be mentioned with great + reverence and thanksgiving. + </p> +<p class="pre"> + VERSE 6. I marvel. +</p> + <p> + How patiently Paul deals with his seduced Galatians! He does not pounce on + them but, like a father, he fairly excuses their error. With motherly + affection he talks to them yet he does it in a way that at the same time + he also reproves them. On the other hand, he is highly indignant at the + seducers whom he blames for the apostasy of the Galatians. His anger + bursts forth in elemental fury at the beginning of his epistle. "If any + may," he cries, "preach any other gospel unto you than that ye have + received, let him be accursed." Later on, in the fifth chapter, he + threatens the false apostles with damnation. "He that troubleth you shall + bear his judgment, whosoever he be." He pronounces a curse upon them. "I + would they were even cut off which trouble you." + </p> + <p> + He might have addressed the Galatians after this fashion: "I am ashamed of + you. Your ingratitude grieves me. I am angry with you." But his purpose + was to call them back to the Gospel. With this purpose in his mind he + speaks very gently to them. He could not have chosen a milder expression + than this, "I marvel." It indicates his sorrow and his displeasure. + </p> + <p> + Paul minds the rule which he himself lays down in a later chapter where he + says: "Brethren, if a man be overtaken in a fault, ye which are spiritual, + restore such an one in the spirit of meekness; considering thyself, lest + thou also be tempted." Toward those who have been misled we are to show + ourselves parentally affectionate, so that they may perceive that we seek + not their destruction but their salvation. Over against the devil and his + missionaries, the authors of false doctrines and sects, we ought to be + like the Apostle, impatient, and rigorously condemnatory, as parents are + with the dog that bites their little one, but the weeping child itself + they soothe. + </p> + <p> + The right spirit in Paul supplies him with an extraordinary facility in + handling the afflicted consciences of the fallen. The Pope and his + bishops, inspired by the desire to lord it over men's souls, crack out + thunders and curses upon miserable consciences. They have no care for the + saving of men's souls. They are interested only in maintaining their + position. + </p> +<p class="pre"> + VERSE 6. That ye are so soon. +</p> + <p> + Paul deplores the fact that it is difficult for the mind to retain a sound + and steadfast faith. A man labors for a decade before he succeeds in + training his little church into orderly religion, and then some ignorant + and vicious poltroon comes along to overthrow in a minute the patient + labor of years. By the grace of God we have effected here in Wittenberg + the form of a Christian church. The Word of God is taught as it should be, + the Sacraments are administered, and everything is prosperous. This happy + condition, secured by many years of arduous labors, some lunatic might + spoil in a moment. This happened in the churches of Galatia which Paul had + brought into life in spiritual travail. Soon after his departure, however, + these Galatian churches were thrown into confusion by the false apostles. + </p> + <p> + The church is a tender plant. It must be watched. People hear a couple of + sermons, scan a few pages of Holy Writ, and think they know it all. They + are bold because they have never gone through any trials of faith. Void of + the Holy Spirit, they teach what they please as long as it sounds good to + the common people who are ever ready to join something new. + </p> + <p> + We have to watch out for the devil lest he sow tares among the wheat while + we sleep. No sooner had Paul turned his back on the churches of Galatia, + than the false apostles went to work. Therefore, let us watch over + ourselves and over the whole church. + </p> +<p class="pre"> + VERSE 6. I marvel that ye are so soon removed. +</p> + <p> + Again the Apostle puts in a gentle word. He does not berate the Galatians, + "I marvel that ye are so unsteady, unfaithful." He says, "I marvel that ye + are so soon removed." He does not address them as evildoers. He speaks to + them as people who have suffered great loss. He condemns those who removed + them rather than the Galatians. At the same time he gently reproves them + for permitting themselves to be removed. The criticism is implied that + they should have been rather a little more settled in their beliefs. If + they had taken better hold of the Word they could not have been removed so + easily. + </p> + <p> + Jerome thinks that Paul is playing upon the name Galatians, deriving it + from the Hebrew word Galath, which means fallen or carried away, as though + Paul wanted to say, "You are true Galatians, i.e., fallen away in name and + in fact." Some believe that the Germans are descended from the Galatians. + There may be something to that. For the Germans are not unlike the + Galatians in their lack of constancy. At first we Germans are very + enthusiastic, but presently our emotions cool and we become slack. When + the light of the Gospel first came to us many were zealous, heard sermons + greedily, and held the ministry of God's Word in high esteem. But now that + religion has been reformed, many who formerly were such earnest disciples + have discarded the Word of God, have become sow-bellies like the foolish + and inconsistent Galatians. + </p> +<p class="pre"> + VERSE 6. From him that called you into the grace of Christ. +</p> + <p> + The reading is a little doubtful. The sentence may be construed to read: + "From that Christ that called you into grace"; or it may be construed to + read: "From God that called you into the grace of Christ." I prefer the + former for it seems to me that Paul's purpose is to impress upon us the + benefits of Christ. This reading also preserves the implied criticism that + the Galatians withdrew themselves from that Christ who had called them not + unto the law, but unto grace. With Paul we decry the blindness and + perverseness of men in that they will not receive the message of grace and + salvation, or having received it they quickly let go of it, in spite of + the fact that the Gospel bestows all good things spiritual: forgiveness of + sins, true righteousness, peace of conscience, everlasting life; and all + good things temporal: good judgment, good government and peace. + </p> + <p> + Why does the world abhor the glad tidings of the Gospel and the blessings + that go with it? Because the world is the devil's. Under his direction the + world persecutes the Gospel and would if it could nail again Christ, the + Son of God, to the Cross although He gave Himself into death for the sins + of the world. The world dwells in darkness. The world is darkness. + </p> + <p> + Paul accentuates the point that the Galatians had been called by Christ + unto grace. "I taught you the doctrine of grace and of liberty from the + Law, from sin and wrath, that you should be free in Christ, and not slaves + to the hard laws of Moses. Will you allow yourselves to be carried away so + easily from the living fountain of grace and life?" + </p> +<p class="pre"> + VERSE 6. Unto another gospel. +</p> + <p> + Note the resourcefulness of the devil. Heretics do not advertise their + errors. Murderers, adulterers, thieves disguise themselves. So the devil + masquerades all his devices and activities. He puts on white to make + himself look like an angel of light. He is astoundingly clever to sell his + patent poison for the Gospel of Christ. Knowing Satan's guile, Paul + sardonically calls the doctrine of the false apostles "another gospel," as + if he would say, "You Galatians have now another gospel, while my Gospel + is no longer esteemed by you." + </p> + <p> + We infer from this that the false apostles had depreciated the Gospel of + Paul among the Galatians on the plea that it was incomplete. Their + objection to Paul's Gospel is identical to that recorded in the fifteenth + chapter of the Book of Acts to the effect that it was not enough for the + Galatians to believe in Christ, or to be baptized, but that it was needful + to circumcise them, and to command them to keep the law of Moses, for + "except ye be circumcised after the manner of Moses, ye cannot be saved." + As though Christ were a workman who had begun a building and left it for + Moses to finish. + </p> + <p> + Today the Anabaptists and others, finding it difficult to condemn us, + accuse us Lutherans of timidity in professing the whole truth. They grant + that we have laid the foundation in Christ, but claim that we have failed + to go through with the building. In this way these perverse fanatics + parade their cursed doctrine as the Word of God, and, flying the flag of + God's name, they deceive many. The devil knows better than to appear ugly + and black. He prefers to carry on his nefarious activities in the name of + God. Hence the German proverb: "All mischief begins in the name of God." + </p> + <p> + When the devil sees that he cannot hurt the cause of the Gospel by + destructive methods, he does it under the guise of correcting and + advancing the cause of the Gospel. He would like best of all to persecute + us with fire and sword, but this method has availed him little because + through the blood of martyrs the church has been watered. Unable to + prevail by force, he engages wicked and ungodly teachers who at first make + common cause with us, then claim that they are particularly called to + teach the hidden mysteries of the Scriptures to superimpose upon the first + principles of Christian doctrine that we teach. This sort of thing brings + the Gospel into trouble. May we all cling to the Word of Christ against + the wiles of the devil, "for we wrestle not against flesh and blood, but + against principalities, against powers, against the rulers of the darkness + of this world, against spiritual wickedness in high places." + </p> +<p class="pre"> + VERSE 7. Which is not another; but there be some that trouble you. +</p> + <p> + Here again the apostle excuses the Galatians, while he blames the false + apostles for disturbing their consciences and for stealing them out of his + hand. How angry he gets at these deceivers! He calls them troublemakers, + seducers of poor consciences. + </p> + <p> + This passage adduces further evidence that the false apostles defamed Paul + as an imperfect apostle and a weak and erroneous preacher. They condemn + Paul, Paul condemns them. Such warfare of condemnation is always going on + in the church. The papists and the fanatics hate us, condemn our doctrine, + and want to kill us. We in turn hate and condemn their cursed doctrine. In + the meanwhile the people are uncertain whom to follow and which way to + turn, for it is not given to everybody to judge these matters. But the + truth will win out. So much is certain, we persecute no man, neither does + our doctrine trouble men. On the contrary, we have the testimony of many + good men who thank God on their knees for the consolation that our + doctrine has brought them. Like Paul, we are not to blame that the + churches have trouble. The fault lies with the Anabaptists and other + fanatics. + </p> + <p> + Every teacher of work-righteousness is a trouble-maker. Has it never + occurred to you that the pope, cardinals, bishops, monks, and that the + whole synagogue of Satan are trouble-makers? The truth is, they are worse + than false apostles. The false apostles taught that in addition to faith + in Christ the works of the Law of God were necessary unto salvation. But + the papists omit faith altogether and teach self-devised traditions and + works that are not commanded of God, indeed are contrary to the Word of + God, and for these traditions they demand preferred attention and + obedience. + </p> + <p> + Paul calls the false apostles troublers of the church because they taught + circumcision and the keeping of the Law as needful unto salvation. They + insisted that the Law must be observed in every detail. They were + supporters in this contention by the Jews, with the result that those who + were not firmly established in faith were easily persuaded that Paul was + not a sincere teacher of God because he ignored the Law. The Jews were + offended at the idea that the Law of God should be entirely ignored by + Paul and that the Gentiles, former idol-worshippers, should gratuitously + attain to the station of God's people without circumcision, without the + penitentiary performance of the law, by grace alone through faith in + Christ Jesus. + </p> + <p> + These criticisms were amplified by the false apostles. They accused Paul + of designs to abolish the law of God and the Jewish dispensation, contrary + to the law of God, contrary to their Jewish heritage, contrary to + apostolic example, contrary to Paul's own example. They demanded that Paul + be shunned as a blasphemer and a rebel, while they were to be heard as + true teachers of the Gospel and authentic disciples of the apostles. Thus + Paul stood defamed among the Galatians. He was forced to attack the false + apostles. He did so without hesitation. + </p> +<p class="pre"> + VERSE 7. And would pervert the gospel of Christ. + </p> + <p> + To paraphrase this sentence: "These false apostles do not merely trouble + you, they abolish Christ's Gospel. They act as if they were the only true + Gospel-preachers. For all that they muddle Law and Gospel. As a result + they pervert the Gospel. Either Christ must live and the Law perish, or + the Law remains and Christ must perish; Christ and the Law cannot dwell + side by side in the conscience. It is either grace or law. To muddle the + two is to eliminate the Gospel of Christ entirely." + </p> + <p> + It seems a small matter to mingle the Law and Gospel, faith and works, but + it creates more mischief than man's brain can conceive. To mix Law and + Gospel not only clouds the knowledge of grace, it cuts out Christ + altogether. + </p> + <p> + The words of Paul, "and would pervert the gospel of Christ," also indicate + how arrogant these false apostles were. They were shameless boasters. Paul + simply had to exalt his own ministry and Gospel. + </p> +<p class="pre"> + VERSE 8. But 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. +</p> + <p> + Paul's zeal for the Gospel becomes so fervent that it almost leads him to + curse angels. "I would rather that I, my brethren, yes, the angels of + heaven be anathematized than that my gospel be overthrown." + </p> + <p> + The Greek word <i>anathema</i>, Hebrew <i>herem</i>, means to accurse, + execrate, to damn. Paul first (hypothetically) curses himself. Knowing + persons first find fault with themselves in order that they may all the + more earnestly reprove others. + </p> + <p> + Paul maintains that there is no other gospel besides the one he had + preached to the Galatians. He preached, not a gospel of his own invention, + but the very same Gospel God had long ago prescribed in the Sacred + Scriptures. No wonder Paul pronounces curses upon himself and upon others, + upon the angels of heaven, if anyone should dare to preach any other + gospel than Christ's own. + </p> +<p class="pre"> + VERSE 9. As we said before, so say I now again. If any man preach + any other gospel unto you than that ye have received, let him be + accursed. +</p> + <p> + Paul repeats the curse, directing it now upon other persons. Before, he + cursed himself, his brethren, and an angel from heaven. "Now," he says, + "if there are any others who preach a gospel different from that you have + received from us, let them also be accursed." Paul herewith curses and + excommunicates all false teachers including his opponents. He is so worked + up that he dares to curse all who pervert his Gospel. Would to God that + this terrible pronouncement of the Apostle might strike fear into the + hearts of all who pervert the Gospel of Paul. + </p> + <p> + The Galatians might say: "Paul, we do not pervert the Gospel you have + brought unto us. We did not quite understand it. That is all. Now these + teachers who came after you have explained everything so beautifully." + This explanation the Apostle refuses to accept. They must add nothing; + they must correct nothing. "What you received from me is the genuine + Gospel of God. Let it stand. If any man brings any other gospel than the + one I brought you, or promises to deliver better things than you have + received from me, let him be accursed." + </p> + <p> + In spite of this emphatic denunciation so many accept the pope as the + supreme judge of the Scriptures. "The Church," they say, "chose only four + gospels. The Church might have chosen more. Ergo the Church is above the + Gospel." With equal force one might argue: "I approve the Scriptures. Ergo + I am above the Scriptures. John the Baptist confessed Christ. Hence he is + above Christ." Paul subordinates himself, all preachers, all the angels of + heaven, everybody to the Sacred Scriptures. We are not the masters, + judges, or arbiters, but witnesses, disciples, and confessors of the + Scriptures, whether we be pope, Luther, Augustine, Paul, or an angel from + heaven. + </p> +<p class="pre"> + VERSE 10. For do I now persuade men, or God? +</p> + <p> + With the same vehemence Paul continues: "You Galatians ought to be able to + tell from my preaching and from the many afflictions which I have endured, + whether I serve men or God. Everybody can see that my preaching has + stirred up persecution against me everywhere, and has earned for me the + cruel hatred of my own people, in fact the hatred of all men. This should + convince you that by my preaching I do not seek the favor and praise of + men, but the glory of God." + </p> + <p> + No man can say that we are seeking the favor and praise of men with our + doctrine. We teach that all men are naturally depraved. We condemn man's + free will, his strength, wisdom, and righteousness. We say that we obtain + grace by the free mercy of God alone for Christ's sake. This is no + preaching to please men. This sort of preaching procures for us the hatred + and disfavor of the world, persecutions, excommunications, murders, and + curses. + </p> + <p> + "Can't you see that I seek no man's favor by my doctrine?" asks Paul. "If + I were anxious for the favor of men I would flatter them. But what do I + do? I condemn their works. I teach things only that I have been commanded + to teach from above. For that I bring down upon my head the wrath of Jews + and Gentiles. My doctrine must be right. It must be divine. Any other + doctrine cannot be better than mine. Any other doctrine must be false and + wicked." + </p> + <p> + With Paul we boldly pronounce a curse upon every doctrine that does not + agree with ours. We do not preach for the praise of men, or the favor of + princes. We preach for the favor of God alone whose grace and mercy we + proclaim. Whosoever teaches a gospel contrary to ours, or different from + ours, let us be bold to say that he is sent of the devil. + </p> +<p class="pre"> + VERSE 10. Or do I seek to please men? +</p> + <p> + "Do I serve men or God?" Paul keeps an eye on the false apostles, those + flatterers of men. They taught circumcision to avoid the hatred and + persecution of men. + </p> + <p> + To this day you will find many who seek to please men in order that they + may live in peace and security. They teach whatever is agreeable to men, + no matter whether it is contrary to God's Word or their own conscience. + But we who endeavor to please God and not men, stir up hell itself. We + must suffer reproach, slanders, death. + </p> + <p> + For those who go about to please men we have a word from Christ recorded + in the fifth chapter of St. John: "How can ye believe, which receive honor + one of another, and seek not the honor that cometh from God alone?" + </p> +<p class="pre"> + VERSE 10. For if I yet pleased men, I should not be the servant of + Christ. +</p> + <p> + Observe the consummate cleverness with which the false apostles went about + to bring Paul into disrepute. They combed Paul's writings for + contradictions (our opponents do the same) to accuse him of teaching + contradictory things. They found that Paul had circumcised Timothy + according to the Law, that Paul had purified himself with four other men + in the Temple at Jerusalem, that Paul had shaven his head at Cenchrea. The + false apostles slyly suggested that Paul had been constrained by the other + apostles to observe these ceremonial laws. We know that Paul observed + these <i>decora</i> out of charitable regard for the weak brethren. He did + not want to offend them. But the false apostles turned Paul's charitable + regard to his disadvantage. If Paul had preached the Law and circumcision, + if he had commended the strength and free will of man, he would not have + been so obnoxious to the Jews. On the contrary they would have praised his + every action. + </p> +<p class="pre"> + VERSES 11, 12. But I certify you, brethren, that the gospel which + was preached of me is not after man. For I neither received it of + man, neither was I taught it, but by the revelation of Jesus Christ. +</p> + <p> + This passage constitutes Paul's chief defense against the accusations of + his opponents. He maintains under oath that he received his Gospel not + from men, but by the revelation of Jesus Christ. + </p> + <p> + In declaring that his Gospel is not after man, Paul does not merely wish + to state that his Gospel is not mundane. The false apostles made the same + claim for their gospel. Paul means to say that he learned his Gospel not + in the usual and accepted manner through the agency of men by hearing, + reading, or writing. He received the Gospel by special revelation directly + from Jesus Christ. + </p> + <p> + Paul received his Gospel on the way to Damascus when Christ appeared to + him. St. Luke furnishes an account of the incident in the ninth chapter of + the Book of Acts. "Arise," said Christ to Paul, "and go into the city, and + it shall be told thee what thou must do." Christ did not send Paul into + the city to learn the Gospel from Ananias. Ananias was only to baptize + Paul, to lay his hands on Paul, to commit the ministry of the Word unto + Paul, and to recommend him to the Church. Ananias recognized his limited + assignment when he said to Paul: "Brother Saul, the Lord, even Jesus, that + appeared unto thee in the way as thou camest, hath sent me, that thou + mightest receive thy sight, and be filled with the Holy Ghost." Paul did + not receive instruction from Ananias. Paul had already been called, + enlightened, and taught by Christ in the road. His contact with Ananias + was merely a testimonial to the fact that Paul had been called by Christ + to preach the Gospel. + </p> + <p> + Paul was forced to speak of his conversion to combat the slanderous + contention of the false apostles to the effect that this apostleship was + inferior to that of the other apostles. + </p> + <p> + If it were not for the example of the Galatian churches I would never have + thought it possible that anybody who had received the Word of God with + such eagerness as they had, could so quickly let go of it. Good Lord, what + terrible mischief one single false statement can create. + </p> + <p> + The article of justification is fragile. Not in itself, of course, but in + us. I know how quickly a person can forfeit the joy of the Gospel. I know + in what slippery places even those stand who seem to have a good footing + in the matters of faith. In the midst of the conflict when we should be + consoling ourselves with the Gospel, the Law rears up and begins to rage + all over our conscience. I say the Gospel is frail because we are frail. + </p> + <p> + What makes matters worse is that one-half of ourselves, our own reason, + stands against us. The flesh resists the spirit, or as Paul puts it, "The + flesh lusteth against the Spirit." Therefore we teach that to know Christ + and to believe in Him is no achievement of man, but the gift of God. God + alone can create and preserve faith in us. God creates faith in us through + the Word. He increases, strengthens and confirms faith in us through His + word. Hence the best service that anybody can render God is diligently to + hear and read God's Word. On the other hand, nothing is more perilous than + to be weary of the Word of God. Thinking he knows enough, a person begins + little by little to despise the Word until he has lost Christ and the + Gospel altogether. + </p> + <p> + Let every believer carefully learn the Gospel. Let him continue in humble + prayer. We are molested not by puny foes, but by mighty ones, foes who + never grow tired of warring against us. These, our enemies, are many: Our + own flesh, the world, the Law, sin, death, the wrath and judgment of God, + and the devil himself. + </p> + <p> + The arguments which the false apostles advanced impress people to this + day. "Who are you to dissent from the fathers and the entire Church, and + to bring a contradictory doctrine? Are you wiser than so many holy men, + wiser than the whole Church?" When Satan, abetted by our own reason, + advances these arguments against us, we lose heart, unless we keep on + saying to ourselves: "I don't care if Cyprian, Ambrose, Augustine, Peter, + Paul, John, or an angel from heaven, teaches so and so. I know that I + teach the truth of God in Christ Jesus." + </p> + <p> + When I first took over the defense of the Gospel, I remembered what Doctor + Staupitz said to me. "I like it well," he said, "that the doctrine which + you proclaim gives glory to God alone and none to man. For never can too + much glory, goodness, and mercy be ascribed unto God." These words of the + worthy Doctor comforted and confirmed me. The Gospel is true because it + deprives men of all glory, wisdom, and righteousness and turns over all + honor to the Creator alone. It is safer to attribute too much glory unto + God than unto man. + </p> + <p> + You may argue that the Church and the fathers are holy. Yet the Church is + compelled to pray: "Forgive us our trespasses," I am not to be believed, + nor is the Church to be believed, or the fathers, or the apostles, or an + angel from heaven, if they teach anything contrary to the Word of God. Let + the Word of God abide forever. + </p> + <p> + Peter erred in life and in doctrine. Paul might have dismissed Peter's + error as a matter of no consequence. But Paul saw that Peter's error would + lead to the damage of the whole Church unless it were corrected. Therefore + he withstood Peter to his face. The Church, Peter, the apostles, angels + from heaven, are not to be heard unless they teach the genuine Word of + God. + </p> + <p> + This argument is not always to our advantage. People ask: "Whom then shall + we believe?" Our opponents maintain that they teach the pure Word of God. + We do not believe them. They in turn hate and persecute us for vile + heretics. What can we do about it? With Paul we glory in the Gospel of + Jesus Christ. What do we gain? We are told that our glorying is idle + vanity and unadulterated blasphemy. The moment we abase ourselves and give + in to the rage of our opponents, Papists and Anabaptists grow arrogant. + The Anabaptists hatch out some new monstrosity. The Papists revive their + old abominations. What to do? Let everybody become sure of his calling and + doctrine, that he may boldly say with Paul: "But though we, or an angel + from heaven, preach any other gospel unto you than ye have received, let + him be accursed." + </p> +<p class="pre"> + VERSES 13, 14. For ye have heard of my conversation in time past in + the Jews' religion, how that beyond measure I persecuted the church + of God, and wasted it: And profited in the Jews' religion above many + my equals in mine own nation. +</p> + <p> + This passage does not contain doctrine. Paul adduces his own case for an + example. "I have," he says, "at one time defended the traditions of the + Pharisees more fiercely than any of your false apostles. Now, if the + righteousness of the Law had been worth anything I would never have + forsaken it. So carefully did I live up to the Law that I excelled many of + my companions. So zealous was I in defense of the Law that I wasted the + church of God." + </p> +<p class="pre"> + VERSE 14. Being more exceedingly zealous of the traditions of my + fathers. +</p> + <p> + Speaking now of the Mosaic Law, Paul declares that he was wrapped up in + it. To the Philippians he wrote: "As touching the law, a Pharisee; + concerning zeal, persecuting the church; touching the righteousness which + is in the law, blameless." He means to say, "I can compare myself with the + best and holiest of all those who are of the circumcision. Let them show + me if they can, a more earnest defender of the Mosaic Law than I was at + one time. This fact, O Galatians, should have put you on your guard + against these deceivers who make so much of the Law. If anybody ever had + reason to glory in the righteousness of the Law, it was I." I too may say + that before I was enlightened by the Gospel, I was as zealous for the + papistical laws and traditions of the fathers as ever a man was. I tried + hard to live up to every law as best I could. I punished myself with + fasting, watching, praying, and other exercises more than all those who + today hate and persecute me. I was so much in earnest that I imposed upon + my body more than it could stand. I honored the pope as a matter of + conscience. Whatever I did, I did with a single heart to the glory of God. + But our opponents, well-fed idlers that they are, will not believe what I + and many others have endured. + </p> +<p class="pre"> + VERSES 15, 16, 17. But when it pleased God, who separated me from + my mother's womb, and called me by his grace. To reveal his Son in + me, that I might preach him among the heathen; immediately I + conferred not with flesh and blood: Neither went I up to Jerusalem to + them which were apostles before me; but I went into Arabia, and + returned again unto Damascus. +</p> + <p> + Here Paul relates that immediately upon being called by God to preach the + Gospel to the Gentiles, he went into Arabia without consulting a single + person. "When it had pleased God," he writes, "I did not deserve it. I had + been an enemy of Christ. I had blasphemed His Gospel. I had shed innocent + blood. In the midst of my frenzy I was called. Why? On account of my + outrageous cruelty? Indeed not. My gracious God who shows mercy unto whom + He will, pardoned all mine iniquities. He bestowed His grace upon me, and + called me for an apostle." + </p> + <p> + We also have come to the knowledge of the truth by the same kindness of + God. I crucified Christ daily in my cloistered life, and blasphemed God by + my wrong faith. Outwardly I kept myself chaste, poor, and obedient. I was + much given to fasting, watching, praying, saying of masses, and the like. + Yet under the cloak of my outward respectability I continually mistrusted, + doubted, feared, hated, and blasphemed God. My righteousness was a filthy + puddle. Satan loves such saints. They are his darlings, for they quickly + destroy their body and soul by depriving them of the blessings of God's + generous gifts. + </p> + <p> + I tell you I stood in awe of the pope's authority. To dissent from him I + considered a crime worthy of eternal death. I thought of John Huss as a + cursed heretic. I counted it a sin even to think of him. I would gladly + have furnished the wood to burn him. I would have felt I had done God a + real service. + </p> + <p> + In comparison with these sanctimonious hypocrites of the papacy, publicans + and harlots are not bad. They at least feel remorse. They at least do not + try to justify their wicked deeds. But these pretended saints, so far from + acknowledging their errors, justify them and regard them as acceptable + sacrifices unto God. + </p> +<p class="pre"> + VERSE 15. When it pleased God. +</p> + <p> + "By the favor of God I, a wicked and cursed wretch, a blasphemer, + persecutor, and rebel, was spared. Not content to spare me, God granted + unto me the knowledge of His salvation, His Spirit, His Son, the office of + an apostle, everlasting life." Paul speaking. + </p> + <p> + God not only pardoned our iniquities, but in addition overwhelmed us with + blessings and spiritual gifts. Many, however, are ungrateful. Worse, by + opening again a window to the devil many begin to loathe God's Word, and + end by perverting the Gospel. + </p> +<p class="pre"> + VERSE 15. Who separated me from my mother's womb. +</p> + <p> + This is a Hebrew expression, meaning to sanctify, ordain, prepare. Paul is + saying, "When I was not yet born God ordained me to be an apostle, and in + due time confirmed my apostleship before the world. Every gift, be it + small or great, spiritual or temporal, and every good thing I should ever + do, God has ordained while I was yet in my mother's womb where I could + neither think nor perform any good thing. After I was born God supported + me. Heaping mercy upon mercy, He freely forgave my sins, replenishing me + with His grace to enable me to learn what great things are ours in Christ. + To crown it all, He called me to preach the Gospel to others." + </p> +<p class="pre"> + VERSE 15. And called me by his grace. +</p> + <p> + "Did God call me on account of my holy life? Or on account of my + pharisaical religion? Or on account of my prayers, fastings, and works? + Never. Well, then, it is certain God did not call me on account of my + blasphemies, persecutions, oppressions. What prompted Him to call me? His + grace alone." + </p> +<p class="pre"> + VERSE 16. To reveal his Son to me. +</p> + <p> + We now hear what kind of doctrine was committed to Paul: The doctrine of + the Gospel, the doctrine of the revelation of the Son of God. This + doctrine differs greatly from the Law. The Law terrorizes the conscience. + The Law reveals the wrath and judgment of God. The Gospel does not + threaten. The Gospel announces that Christ is come to forgive the sins of + the world. The Gospel conveys to us the inestimable treasures of God. + </p> +<p class="pre"> + VERSE 16. That I might preach him among the heathen. +</p> + <p> + "It pleased God," says the Apostle, "to reveal himself in me. Why? For a + twofold purpose. That I personally should believe in the Son of God, and + that I should reveal Him to the Gentiles." + </p> + <p> + Paul does not mention the Jews, for the simple reason that he was the + called and acknowledged apostle of the Gentiles, although he preached + Christ also to the Jews. + </p> + <p> + We can hear the Apostle saying to himself: "I will not burden the Gentiles + with the Law, because I am their apostle and not their lawgiver. Not once + did you Galatians hear me speak of the righteousness of the Law or of + works. My job was to bring you the Gospel. Therefore you ought to listen + to no teachers of the Law, but the Gospel: not Moses, but the Son of God; + not the righteousness of works, but the righteousness of faith must be + proclaimed to the Gentiles. That is the right kind of preaching for + Gentiles." + </p> +<p class="pre"> + VERSE 16. Immediately I conferred not with flesh and blood. +</p> + <p> + Once Paul had received the Gospel from Christ, he conferred with nobody in + Damascus. He asked no man to teach him. He did not go up to Jerusalem to + sit at the feet of Peter and the other apostles. At once he preached Jesus + Christ in Damascus. + </p> +<p class="pre"> + VERSE 17. Neither went I up to Jerusalem to them which were + apostles before me; but I went into Arabia, and returned again unto + Damascus. +</p> + <p> + "I went to Arabia before I saw any of the apostles. I took it upon myself + to preach the Gospel to the Gentiles without delay, because Christ had + called me for that purpose." This statement refutes the assertion of the + false apostles that Paul had been a pupil of the apostles, from which the + false apostles inferred that Paul had been instructed in the obedience of + the Law, that therefore the Gentiles also ought to keep the Law and submit + to circumcision. + </p> +<p class="pre"> + VERSES 18, 19. Then after three years I went up to Jerusalem to see + Peter, and abode with him fifteen days. But other of the apostles + saw I none, save James the Lord's brother. +</p> + <p> + Paul minutely recounts his personal history to stop the cavil of the false + apostles. Paul does not deny that he had been with some of the apostles. + He went to Jerusalem uninvited, not to be instructed, but to visit with + Peter. Luke reports the occasion in the ninth chapter of the Book of Acts. + Barnabas introduced Paul to the apostles and related to them how Paul had + met the Lord Jesus on the way to Damascus, also how Paul had preached + boldly at Damascus in the name of Jesus. Paul says that he saw Peter and + James, but he denies that he learned anything from them. + </p> + <p> + Why does Paul harp on this seemingly unimportant fact? To convince the + churches of Galatia that his Gospel was the true Word of Christ which he + learned from Christ Himself and from no man. Paul was forced to affirm and + re-affirm this fact. His usefulness to all the churches that had used him + as their pastor and teacher was at stake. + </p> +<p class="pre"> + VERSE 20. Now the things which I write unto you, behold, before God, + I lie not. +</p> + <p> + Was it necessary for Paul to go under oath? Yes. Paul is reporting + personal history. How else would the churches believe him? The false + apostles might say, "Who knows whether Paul is telling the truth?" Paul, + the elect vessel of God, was held in so little esteem by his own Galatians + to whom he had preached Christ that it was necessary for him to swear an + oath that he spoke the truth. If this happened to Paul, what business have + we to complain when people doubt our words, or hold us in little regard, + we who cannot begin to compare ourselves with the Apostle? + </p> +<p class="pre"> + VERSE 21. Afterwards I came into the regions of Syria and Cilicia. +</p> + <p> + Syria and Cilicia are adjacent countries. Paul traces his movements + carefully in order to convince the Galatians that he had never been the + disciple of any apostle. + </p> +<p class="pre"> + VERSES 22, 23, 24. And was unknown by face unto the churches of + Judaea which were in Christ: But they had heard only, that he which + persecuted us in times past now preacheth the faith which once he + destroyed. And they glorified God in me. +</p> + <p> + In Syria and Cilicia Paul won the indorsement of all the churches of + Judea, by his preaching. All the churches everywhere, even those of Judea, + could testify that he had preached the same faith everywhere. "And," Paul + adds, "these churches glorified God in me, not because I taught that + circumcision and the law of Moses should be observed, but because I urged + upon all faith in the Lord Jesus Christ." + </p> + <p> + <a name="link2HCH0002" id="link2HCH0002"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + CHAPTER 2 + </h2> +<p class="pre"> + VERSE 1. Then fourteen years after I went up again to Jerusalem. +</p> + <p> + Paul taught justification by faith in Christ Jesus, without the deeds of + the Law. He reported this to the disciples at Antioch. Among the disciples + were some that had been brought up in the ancient customs of the Jews. + These rose against Paul in quick indignation, accusing him of propagating + a gospel of lawlessness. + </p> + <p> + Great dissension followed. Paul and Barnabas stood up for the truth. They + testified: "Wherever we preached to the Gentiles, the Holy Ghost came upon + those who received the Word. This happened everywhere. We preached not + circumcision, we did not require observance of the Law. We preached faith + in Jesus Christ. At our preaching of faith, God gave to the hearers the + Holy Ghost." From this fact Paul and Barnabas inferred that the Holy Ghost + approved the faith of the Gentiles without the Law and circumcision. If + the faith of the Gentiles had not pleased the Holy Ghost, He would not + have manifested His presence in the uncircumcised hearers of the Word. + </p> + <p> + Unconvinced, the Jews fiercely opposed Paul, asserting that the Law ought + to be kept and that the Gentiles ought to be circumcised, or else they + could not be saved. + </p> + <p> + When we consider the obstinacy with which Romanists cling to their + traditions, we can very well understand the zealous devotion of the Jews + for the Law. After all, they had received the Law from God. We can + understand how impossible it was for recent converts from Judaism suddenly + to break with the Law. For that matter, God did bear with them, as He bore + with the infirmity of Israel when the people halted between two religions. + Was not God patient with us also while we were blindfolded by the papacy? + God is longsuffering and full of mercy. But we dare not abuse the patience + of the Lord. We dare no longer continue in error now that the truth has + been revealed in the Gospel. The opponents of Paul had his own example to + prefer against him. Paul had circumcised Timothy. Paul defended his action + on the ground that he had circumcised Timothy, not from compulsion, but + from Christian love, lest the weak in faith should be offended. His + opponents would not accept Paul's explanation. + </p> + <p> + When Paul saw that the quarrel was getting out of hand he obeyed the + direction of God and left for Jerusalem, there to confer with the other + apostles. He did this not for his own sake, but for the sake of the + people. + </p> +<p class="pre"> + VERSE 1. With Barnabas, and took Titus with me also. +</p> + <p> + Paul chose two witnesses, Barnabas and Titus. Barnabas had been Paul's + preaching companion to the Gentiles. Barnabas was an eye-witness of the + fact that the Holy Ghost had come upon the Gentiles in response to the + simple preaching of faith in Jesus Christ. Barnabas stuck to Paul on this + point, that it was not necessary for the Gentiles to be bothered with the + Law as long as they believed in Christ. + </p> + <p> + Titus was superintendent of the churches in Crete, having been placed in + charge of the churches by Paul. Titus was a former Gentile. + </p> +<p class="pre"> + VERSE 2. And I went up by revelation. +</p> + <p> + If God had not ordered Paul to Jerusalem, Paul would never have gone + there. + </p> +<p class="pre"> + VERSE 2. And communicated unto them that gospel. +</p> + <p> + After an absence of fourteen years, respectively eighteen years, Paul + returned to Jerusalem to confer with the other apostles. + </p> +<p class="pre"> + VERSE 2. Which I preach among the Gentiles. +</p> + <p> + Among the Jews Paul allowed Law and circumcision to stand for the time + being. So did all the apostles. Nevertheless Paul held fast to the liberty + of the Gospel. On one occasion he said to the Jews: "Through this man + (Christ) is preached unto you 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." (Acts 13:39.) Always remembering the weak, + Paul did not insist that they break at once with the Law. + </p> + <p> + Paul admits that he conferred with the apostles concerning his Gospel. But + he denies that the conference benefited or taught him anything. The fact + is he resisted those who wanted to force the practice of the Law upon the + Gentiles. They did not overcome him, he overcame them. "Your false + apostles lie, when they say that I circumcised Timothy, shaved my head in + Cenchrea, and went up to Jerusalem, at the request of the apostles. I went + to Jerusalem at the request of God. What is more, I won the indorsement of + the apostles. My opponents lost out." + </p> + <p> + The matter upon which the apostles deliberated in conference was this: Is + the observance of the Law requisite unto justification? Paul answered: "I + have preached faith in Christ to the Gentiles, and not the Law. If the + Jews want to keep the Law and be circumcised, very well, as long as they + do so from a right motive." + </p> +<p class="pre"> + VERSE 2. But privately to them which were of reputation. +</p> + <p> + This is to say, "I conferred not only with the brethren, but with the + leaders among them." + </p> +<p class="pre"> + VERSE 2. Lest by any means I should run, or had run, in vain. +</p> + <p> + Not that Paul himself ever thought he had run in vain. However, many did + think that Paul had preached the Gospel in vain, because he kept the + Gentiles free from the yoke of the Law. The opinion that obedience to the + Law was mandatory unto salvation was gaining ground. Paul meant to remedy + this evil. By this conference he hoped to establish the identity of his + Gospel with that of the other apostles, to stop the talk of his opponents + that he had been running around in vain. + </p> +<p class="pre"> + VERSE 3. But neither Titus, who was with me, being a Greek, was + compelled to be circumcised. +</p> + <p> + The word "compelled" acquaints us with the outcome of the conference. It + was resolved that the Gentiles should not be compelled to be circumcised. + </p> + <p> + Paul did not condemn circumcision in itself. Neither by word nor deed did + he ever inveigh against circumcision. But he did protest against + circumcision being made a condition for salvation. He cited the case of + the Fathers. "The fathers were not justified by circumcision. It was to + them a sign and seal of righteousness. They looked upon circumcision as a + confession of their faith." + </p> + <p> + The believing Jews, however, could not get it through their heads that + circumcision was not necessary for salvation. They were encouraged in + their wrong attitude by the false apostles. The result was that the people + were up in arms against Paul and his doctrine. + </p> + <p> + Paul did not condemn circumcision as if it were a sin to receive it. But + he insisted, and the conference upheld him, that circumcision had no + bearing upon salvation and was therefore not to be forced upon the + Gentiles. The conference agreed that the Jews should be permitted to keep + their ancient customs for the time being, so long as they did not regard + those customs as conveying God's justification of the sinner. + </p> + <p> + The false apostles were dissatisfied with the verdict of the conference. + They did not want to rest circumcision and the practice of the Law in + Christian liberty. They insisted that circumcision was obligatory unto + salvation. + </p> + <p> + As the opponents of Paul, so our own adversaries [Luther's, the enemies of + the Reformation] contend that the traditions of the Fathers dare not be + neglected without loss of salvation. Our opponents will not agree with us + on anything. They defend their blasphemies. They go as far to enforce them + with the sword. + </p> + <p> + Paul's victory was complete. Titus, who was with Paul, was not compelled + to be circumcised, although he stood in the midst of the apostles when + this question of circumcision was debated. This was a blow to the false + apostles. With the living fact that Titus was not compelled to be + circumcised Paul was able to squelch his adversaries. + </p> +<p class="pre"> + VERSES 4,5. And that because of false brethren unawares brought in, + who came in privily to spy out our liberty which we have in Christ + Jesus, that they might bring us into bondage: To whom we gave place by + subjection, no, not for an hour; that the truth of the gospel might + continue with you. +</p> + <p> + Paul here explains his motive for going up to Jerusalem. He did not go to + Jerusalem to be instructed or confirmed in his Gospel by the other + apostles. He went to Jerusalem in order to preserve the true Gospel for + the Galatian churches and for all the churches of the Gentiles. + </p> + <p> + When Paul speaks of the truth of the Gospel he implies by contrast a false + gospel. The false apostles also had a gospel, but it was an untrue gospel. + "In holding out against them," says Paul, "I conserved the truth of the + pure Gospel." + </p> + <p> + Now the true Gospel has it that we are justified by faith alone, without + the deeds of the Law. The false gospel has it that we are justified by + faith, but not without the deeds of the Law. The false apostles preached a + conditional gospel. + </p> + <p> + So do the papists. They admit that faith is the foundation of salvation. + But they add the conditional clause that faith can save only when it is + furnished with good works. This is wrong. The true Gospel declares that + good works are the embellishment of faith, but that faith itself is the + gift and work of God in our hearts. Faith is able to justify, because it + apprehends Christ, the Redeemer. + </p> + <p> + Human reason can think only in terms of the Law. It mumbles: "This I have + done, this I have not done." But faith looks to Jesus Christ, the Son of + God, given into death for the sins of the whole world. To turn one's eyes + away from Jesus means to turn them to the Law. + </p> + <p> + True faith lays hold of Christ and leans on Him alone. Our opponents + cannot understand this. In their blindness they cast away the precious + pearl, Christ, and hang onto their stubborn works. They have no idea what + faith is. How can they teach faith to others? + </p> + <p> + Not satisfied with teaching an untrue gospel, the false apostles tried to + entangle Paul. "They went about," says Paul, "to spy out our liberty which + we have in Christ Jesus, that they might bring us into bondage." + </p> + <p> + When Paul saw through their scheme, he attacked the false apostles. He + says, "We did not let go of the liberty which we have in Christ Jesus. We + routed them by the judgment of the apostles, and we would not give in to + them, no, not an inch." + </p> + <p> + We too were willing to make all kinds of concessions to the papists. Yes, + we are willing to offer them more than we should. But we will not give up + the liberty of conscience which we have in Christ Jesus. We refuse to have + our conscience bound by any work or law, so that by doing this or that we + should be righteous, or leaving this or that undone we should be damned. + </p> + <p> + Since our opponents will not let it stand that only faith in Christ + justifies, we will not yield to them. On the question of justification we + must remain adamant, or else we shall lose the truth of the Gospel. It is + a matter of life and death. It involves the death of the Son of God, who + died for the sins of the world. If we surrender faith in Christ, as the + only thing that can justify us, the death and resurrection of Jesus are + without meaning; that Christ is the Savior of the world would be a myth. + God would be a liar, because He would not have fulfilled His promises. Our + stubbornness is right, because we want to preserve the liberty which we + have in Christ. Only by preserving our liberty shall we be able to retain + the truth of the Gospel inviolate. + </p> + <p> + Some will object that the Law is divine and holy. Let it be divine and + holy. The Law has no right to tell me that I must be justified by it. The + Law has the right to tell me that I should love God and my neighbor, that + I should live in chastity, temperance, patience, etc. The Law has no right + to tell me how I may be delivered from sin, death, and hell. It is the + Gospel's business to tell me that. I must listen to the Gospel. It tells + me, not what I must do, but what Jesus Christ, the Son of God, has done + for me. + </p> + <p> + To conclude, Paul refused to circumcise Titus for the reason that the + false apostles wanted to compel him to circumcise Titus. Paul refused to + accede to their demands. If they had asked it on the plea of brotherly + love, Paul would not have denied them. But because they demanded it on the + ground that it was necessary for salvation, Paul defied them, and + prevailed. Titus was not circumcised. + </p> +<p class="pre"> + VERSE 6. But of those who seemed to be somewhat, whatsoever they + were, it maketh no matter to me. +</p> + <p> + This is a good point in Paul's refutation. Paul disparages the authority + and dignity of the true apostles. He says of them, "Which seemed to be + somewhat." The authority of the apostles was indeed great in all the + churches. Paul did not want to detract from their authority, but he had to + speak disparagingly of their authority in order to conserve the truth of + the Gospel, and the liberty of conscience. + </p> + <p> + The false apostles used this argument against Paul: "The apostles lived + with Christ for three years. They heard His sermons. They witnessed His + miracles. They themselves preached and performed miracles while Christ was + on earth. Paul never saw Jesus in the flesh. Now, whom ought you to + believe: Paul, who stands alone, a mere disciple of the apostles, one of + the last and least; or will you believe those grand apostles who were sent + and confirmed by Christ Himself long before Paul?" + </p> + <p> + What could Paul say to that? He answered: "What they say has no bearing on + the argument. If the apostles were angels from heaven, that would not + impress me. We are not now discussing the excellency of the apostles. We + are talking about the Word of God now, and the truth of the Gospel. That + Gospel is more excellent than all apostles." + </p> +<p class="pre"> + VERSE 6. God accepteth no man's person. +</p> + <p> + Paul is quoting Moses: "Thou shalt not respect the person of the poor, nor + honor the person of the mighty." (Lev. 19:15) This quotation from Moses + ought to shut the mouths of the false apostles. "Don't you know that God + is no respecter of persons?" cries Paul. The dignity or authority of men + means nothing to God. The fact is that God often rejects just such who + stand in the odor of sanctity and in the aura of importance. In doing so + God seems unjust and harsh. But men need deterring examples. For it is a + vice with us to esteem personality more highly than the Word of God. God + wants us to exalt His Word and not men. + </p> + <p> + There must be people in high office, of course. But we are not to deify + them. The governor, the mayor, the preacher, the teacher, the scholar, + father, mother, are persons whom we are to love and revere, but not to the + extent that we forget God. Least we attach too much importance to the + person, God leaves with important persons offenses and sins, sometimes + astounding shortcomings, to show us that there is a lot of difference + between any person and God. David was a good king. But when the people + began to think too well of him, down he fell into horrible sins, adultery + and murder. Peter, excellent apostle that he was, denied Christ. Such + examples of which the Scriptures are full, ought to warn us not to repose + our trust in men. In the papacy appearance counts for everything. Indeed, + the whole papacy amounts to nothing more than a mere kowtowing of persons + and outward mummery. But God alone is to be feared and honored. + </p> + <p> + I would honor the Pope, I would love his person, if he would leave my + conscience alone, and not compel me to sin against God. But the Pope wants + to be adored himself, and that cannot be done without offending God. Since + we must choose between one or the other, let us choose God. The truth is + we are commissioned by God to resist the Pope, for it is written, "We + ought to obey God rather than men." (Acts 5:29) + </p> + <p> + We have seen how Paul refutes the argument of the false apostles + concerning the authority of the apostles. In order that the truth of the + Gospel may continue; in order that the Word of God and the righteousness + of faith may be kept pure and undefiled, let the apostles, let an angel + from heaven, let Peter, let Paul, let them all perish. + </p> +<p class="pre"> + VERSE 6. For they who seemed to be somewhat in conference added + nothing to me. +</p> + <p> + The Apostle repeats: "I did not so confer with the apostles that they + taught me anything. What could they possibly teach me since Christ by His + revelation had taught me all things? It was but a conference, and no + disputation. I learned nothing, neither did I defend my cause. I only + stated what I had done, that I had preached to the Gentiles faith in + Christ, without the Law, and that in response to my preaching the Holy + Ghost came down upon the Gentiles. When the apostles heard this, they were + glad that I had taught the truth." + </p> + <p> + If Paul would not give in to the false apostles, much less ought we to + give in to our opponents. I know that a Christian should be humble, but + against the Pope I am going to be proud and say to him: "You, Pope, I will + not have you for my boss, for I am sure that my doctrine is divine." Such + pride against the Pope is imperative, for if we are not stout and proud we + shall never succeed in defending the article of the righteousness of + faith. + </p> + <p> + If the Pope would concede that God alone by His grace through Christ + justifies sinners, we would carry him in our arms, we would kiss his feet. + But since we cannot obtain this concession, we will give in to nobody, not + to all the angels in heaven, not to Peter, not to Paul, not to a hundred + emperors, not to a thousand popes, not to the whole world. If in this + matter we were to humble ourselves, they would take from us the God who + created us, and Jesus Christ who has redeemed us by His blood. Let this be + our resolution, that we will suffer the loss of all things, the loss of + our good name, of life itself, but the Gospel and our faith in Jesus + Christ—we will not stand for it that anybody take them from us. + </p> +<p class="pre"> + VERSES 7, 8. But contrariwise, when they saw that the gospel of the + uncircumcision was committed unto me, as the gospel of the circumcision + was unto Peter; [For he that wrought effectually in Peter to the + apostleship of the circumcision, the same was mighty in me toward the + Gentiles.] +</p> + <p> + Here the Apostle claims for himself the same authority which the false + apostles attributed to the true apostles. Paul simply inverts their + argument. "To bolster their evil cause," says he, "the false apostles + quote the authority of the great apostles against me. I can quote the same + authority against them, for the apostles are on my side. They gave me the + right hand of fellowship. They approved my ministry. O my Galatians, do + not believe the counterfeit apostles!" + </p> + <p> + What does Paul mean by saying that the gospel of the uncircumcision was + committed unto him, and that of the circumcision to Peter? Did not Paul + preach to the Jews, while Peter preached to the Gentiles also? Peter + converted the Centurion. Paul's custom was to enter into the synagogues of + the Jews, there to preach the Gospel. Why then should he call himself the + apostle of the Gentiles, while he calls Peter the apostle of the + circumcision? + </p> + <p> + Paul refers to the fact that the other apostles remained in Jerusalem + until the destruction of the city became imminent. But Paul was especially + called the apostle of the Gentiles. Even before the destruction of + Jerusalem Jews dwelt here and there in the cities of the Gentiles. Coming + to a city, Paul customarily entered the synagogues of the Jews and first + brought to them as the children of the kingdom, the glad tidings that the + promises made unto the fathers were fulfilled in Jesus Christ. When the + Jews refused to hear these glad tidings, Paul turned to the Gentiles. He + was the apostle of the Gentiles in a special sense, as Peter was the + apostle of the Jews. + </p> + <p> + Paul reiterates that Peter, James, and John, the accepted pillars of the + Church, taught him nothing, nor did they commit unto him the office of + preaching the Gospel unto the Gentiles. Both the knowledge of the Gospel + and the commandment to preach it to the Gentiles, Paul received directly + from God. His case was parallel to that of Peter's, who was particularly + commissioned to preach the Gospel to the Jews. + </p> + <p> + The apostles had the same charge, the identical Gospel. Peter did not + proclaim a different Gospel, nor had he appointed his fellow apostles. + They were equals. They were all taught of God. None was greater than the + other, none could point to prerogatives above the other. To justify his + usurped primacy in the Church the Pope claims that Peter was the chief of + the apostles. This is an impudent falsehood. + </p> +<p class="pre"> + VERSE 8. For he that wrought effectually in Peter. +</p> + <p> + With these words Paul refutes another argument of the false apostles. + "What reason have the false apostles to boast that the Gospel of Peter was + mighty, that he converted many, that he wrought great miracles, and that + his very shadow healed the sick? These reports are true enough. But where + did Peter acquire this power? God gave him the power. I have the same + power. I received my power, not from Peter, but from the same God, the + same Spirit who was mighty in Peter was mighty in me also." Luke + corroborates Paul's statement in the words: "And God wrought special + miracles by the hands of Paul, so that from his body were brought unto the + sick handkerchiefs or aprons, and the diseases departed from them, and the + evil spirits went out of them." (Acts 19:11, 12.) + </p> + <p> + To conclude, Paul is not going to be inferior to the rest of the apostles. + Some secular writers put Paul's boasting down as carnal pride. But Paul + had no personal interest in his boasting. It was with him a matter of + faith and doctrine. The controversy was not about the glory of Paul, but + the glory of God, the Word of God, the true worship of God, true religion, + and the righteousness of faith. + </p> +<p class="pre"> + VERSE 9. And when James, Cephas and John, who seemed to be pillars, + perceived the grace that was given unto me, they gave to me and + Barnabas the right hands of fellowship; that we should go unto the + heathen, and they unto the circumcision. +</p> + <p> + "The fact is, when the apostles heard that I had received the charge to + preach the Gospel to the Gentiles from Christ; when they heard that God + had wrought many miracles through me; that great numbers of the Gentiles + had come to the knowledge of Christ through my ministry; when they heard + that the Gentiles had received the Holy Ghost without Law and + circumcision, by the simple preaching of faith; when they heard all this + they glorified God for His grace in me." Hence, Paul was justified in + concluding that the apostles were for him, and not against him. + </p> +<p class="pre"> + VERSE 9. The right hands of fellowship. +</p> + <p> + As if the apostles had said to him: "We, Paul, do agree with you in all + things. We are companions in doctrine. We have the same Gospel with this + difference, that to you is committed the Gospel for the uncircumcised, + while the Gospel for the circumcision is committed unto us. But this + difference ought not to hinder our friendship, since we preach one and the + same Gospel." + </p> +<p class="pre"> + VERSE 10. Only they would that we should remember the poor; the same + which I also was forward to do. +</p> + <p> + Next to the preaching of the Gospel, a true and faithful pastor will take + care of the poor. Where the Church is, there must be the poor, for the + world and the devil persecute the Church and impoverish many faithful + Christians. + </p> + <p> + Speaking of money, nobody wants to contribute nowadays to the maintenance + of the ministry, and the erection of schools. When it comes to + establishing false worship and idolatry, no cost is spared. True religion + is ever in need of money, while false religions are backed by wealth. + </p> +<p class="pre"> + VERSE 11. But when Peter was come to Antioch, I withstood him to the + face, because he was to be blamed. +</p> + <p> + Paul goes on in his refutation of the false apostles by saying that in + Antioch he withstood Peter in the presence of the whole congregation. As + he stated before, Paul had no small matter in hand, but the chief article + of the Christian religion. When this article is endangered, we must not + hesitate to resist Peter, or an angel from heaven. Paul paid no regard to + the dignity and position of Peter, when he saw this article in danger. It + is written: "He that loveth father or mother or his own life, more than + me, is not worthy of me." (Matt. 10:37.) + </p> + <p> + For defending the truth in our day, we are called proud and obstinate + hypocrites. We are not ashamed of these titles. The cause we are called to + defend, is not Peter's cause, or the cause of our parents, or that of the + government, or that of the world, but the cause of God. In defense of that + cause we must be firm and unyielding. + </p> + <p> + When he says, "to his face," Paul accuses the false apostles of slandering + him behind his back. In his presence they dared not to open their mouths. + He tells them, "I did not speak evil of Peter behind his back, but I + withstood him frankly and openly." + </p> + <p> + Others may debate here whether an apostle might sin. I claim that we ought + not to make Peter out as faultless. Prophets have erred. Nathan told David + that he should go ahead and build the Temple of the Lord. But his prophecy + was afterwards corrected by the Lord. The apostles erred in thinking of + the Kingdom of Christ as a worldly state. Peter had heard the command of + Christ, "Go ye into all the world, and preach the Gospel to every + creature." But if it had not been for the heavenly vision and the special + command of Christ, Peter would never have gone to the home of Cornelius. + Peter also erred in this matter of circumcision. If Paul had not publicly + censured him, all the believing Gentiles would have been compelled to + receive circumcision and accept the Jewish law. We are not to attribute + perfection to any man. + </p> + <p> + Luke reports "that the contention between Paul and Barnabas was so sharp + that they departed asunder one from the other." The cause of their + disagreement could hardly have been small since it separated these two, + who had been joined together for years in a holy partnership. Such + incidents are recorded for our consolation. After all, it is a comfort to + know that even saints might and do sin. + </p> + <p> + Samson, David, and many other excellent men, fell into grievous sins. Job + and Jeremiah cursed the day of their birth. Elijah and Jonah became weary + of life and prayed for death. Such offenses on the part of the saints, the + Scriptures record for the comfort of those who are near despair. No person + has ever sunk so low that he cannot rise again. On the other hand, no + man's standing is so secure that he may not fall. If Peter fell, I may + fall. If he rose again, I may rise again. We have the same gifts that they + had, the same Christ, the same baptism and the same Gospel, the same + forgiveness of sins. They needed these saving ordinances just as much as + we do. + </p> +<p class="pre"> + VERSE 12. For before that certain came from James, he did eat with the + Gentiles. +</p> + <p> + The Gentiles who had been converted to faith in Christ, ate meats + forbidden by the Law. Peter, visiting some of these Gentiles, ate meat and + drank wine with them, although he knew that these things were forbidden in + the Law. Paul declared that he did likewise, that he became as a Jew to + the Jews, and to them that were without law, as without law. He ate and + drank with the Gentiles unconcerned about the Jewish Law. When he was with + the Jews, however, he abstained from all things forbidden in the Law, for + he labored to serve all men, that he "might by all means save some." Paul + does not reprove Peter for transgressing the Law, but for disguising his + attitude to the Law. + </p> +<p class="pre"> + VERSE 12. But when they were come, he withdrew and separated himself, + fearing them which were of the circumcision. +</p> + <p> + Paul does not accuse Peter of malice or ignorance, but of lack of + principle, in that he abstained from meats, because he feared the Jews + that came from James. Peter's weak attitude endangered the principle of + Christian liberty. It is the deduction rather than the fact which Paul + reproves. To eat and to drink, or not to eat and drink, is immaterial. But + to make the deduction "If you eat, you sin; if you abstain you are + righteous"—this is wrong. + </p> + <p> + Meats may be refused for two reasons. First, they may be refused for the + sake of Christian love. There is no danger connected with a refusal of + meats for the sake of charity. To bear with the infirmity of a brother is + a good thing. Paul himself taught and exemplified such thoughtfulness. + Secondly, meats may be refused in the mistaken hope of thereby obtaining + righteousness. When this is the purpose of abstaining from meats, we say, + let charity go. To refrain from meats for this latter reason amounts to a + denial of Christ. If we must lose one or the other, let us lose a friend + and brother, rather than God, our Father. + </p> + <p> + Jerome, who understood not this passage, nor the whole epistle for that + matter, excuses Peter's action on the ground "that it was done in + ignorance." But Peter offended by giving the impression that he was + indorsing the Law. By his example he encouraged Gentiles and Jews to + forsake the truth of the Gospel. If Paul had not reproved him, there would + have been a sliding back of Christians into the Jewish religion, and a + return to the burdens of the Law. + </p> + <p> + It is surprising that Peter, excellent apostle that he was, should have + been guilty of such vacillation. In a former council at Jerusalem he + practically stood alone in defense of the truth that salvation is by + faith, without the Law. Peter at that time valiantly defended the liberty + of the Gospel. But now by abstaining from meats forbidden in the Law, he + went against his better judgment. You have no idea what danger there is in + customs and ceremonies. They so easily tend to error in works. + </p> +<p class="pre"> + VERSE 13. And the other Jews dissembled likewise with him; insomuch + that Barnabas also was carried away with their dissimulation. +</p> + <p> + It is marvelous how God preserved the Church by one single person. Paul + alone stood up for the truth, for Barnabas, his companion, was lost to + him, and Peter was against him. Sometimes one lone person can do more in a + conference than the whole assembly. + </p> + <p> + I mention this to urge all to learn how properly to differentiate between + the Law and the Gospel, in order to avoid dissembling. When it come to the + article of justification we must not yield, if we want to retain the truth + of the Gospel. + </p> + <p> + When the conscience is disturbed, do not seek advice from reason or from + the Law, but rest your conscience in the grace of God and in His Word, and + proceed as if you had never heard of the Law. The Law has its place and + its own good time. While Moses was in the mountain where he talked with + God face to face, he had no law, he made no law, he administered no law. + But when he came down from the mountain, he was a lawgiver. The conscience + must be kept above the Law, the body under the Law. + </p> + <p> + Paul reproved Peter for no trifle, but for the chief article of Christian + doctrine, which Peter's hypocrisy had endangered. For Barnabas and other + Jews followed Peter's example. It is surprising that such good men as + Peter, Barnabas, and others should fall into unexpected error, especially + in a matter which they knew so well. To trust in our own strength, our own + goodness, our own wisdom, is a perilous thing. Let us search the + Scriptures with humility, praying that we may never lose the light of the + Gospel. "Lord, increase our faith." + </p> +<p class="pre"> + VERSE 14. But when I saw that they walked not uprightly according to + the truth of the gospel. +</p> + <p> + No one except Paul had his eyes open. Consequently it was his duty to + reprove Peter and his followers for swerving from the truth of the Gospel. + It was no easy task for Paul to reprimand Peter. To the honor of Peter it + must be said that he took the correction. No doubt, he freely acknowledged + his fault. + </p> + <p> + The person who can rightly divide Law and Gospel has reason to thank God. + He is a true theologian. I must confess that in times of temptation I do + not always know how to do it. To divide Law and Gospel means to place the + Gospel in heaven, and to keep the Law on earth; to call the righteousness + of the Gospel heavenly, and the righteousness of the Law earthly; to put + as much difference between the righteousness of the Gospel and that of the + Law, as there is difference between day and night. If it is a question of + faith or conscience, ignore the Law entirely. If it is a question of + works, then lift high the lantern of works and the righteousness of the + Law. If your conscience is oppressed with a sense of sin, talk to your + conscience. Say: "You are now groveling in the dirt. You are now a + laboring ass. Go ahead, and carry your burden. But why don't you mount up + to heaven? There the Law cannot follow you!" Leave the ass burdened with + laws behind in the valley. But your conscience, let it ascend with Isaac + into the mountain. + </p> + <p> + In civil life obedience to the law is severely required. In civil life + Gospel, conscience, grace, remission of sins, Christ Himself, do not + count, but only Moses with the lawbooks. If we bear in mind this + distinction, neither Gospel nor Law shall trespass upon each other. The + moment Law and sin cross into heaven, i.e., your conscience, kick them + out. On the other hand, when grace wanders unto the earth, i.e., into the + body, tell grace: "You have no business to be around the dreg and dung of + this bodily life. You belong in heaven." + </p> + <p> + By his compromising attitude Peter confused the separation of Law and + Gospel. Paul had to do something about it. He reproved Peter, not to + embarrass him, but to conserve the difference between the Gospel which + justifies in heaven, and the Law which justifies on earth. + </p> + <p> + The right separation between Law and Gospel is very important to know. + Christian doctrine is impossible without it. Let all who love and fear + God, diligently learn the difference, not only in theory but also in + practice. + </p> + <p> + When your conscience gets into trouble, say to yourself: "There is a time + to die, and a time to live; a time to learn the Law, and a time to unlearn + the Law; a time to hear the Gospel, and a time to ignore the Gospel. Let + the Law now depart, and let the Gospel enter, for now is the right time to + hear the Gospel, and not the Law." However, when the conflict of + conscience is over and external duties must be performed, close your ears + to the Gospel, and open them wide to the Law. + </p> +<p class="pre"> + VERSE 14. I said unto Peter before them all, If thou being a Jew, livest + after the manner of Gentiles, and not as do the Jews, why compellest + thou the Gentiles to live as do the Jews +</p> + <p> + To live as a Jew is nothing bad. To eat or not to eat pork, what + difference does it make? But to play the Jew, and for conscience' sake to + abstain from certain meats, is a denial of Christ. When Paul saw that + Peter's attitude tended to this, he withstood Peter and said to him: "You + know that the observance of the Law is not needed unto righteousness. You + know that we are justified by faith in Christ. You know that we may eat + all kinds of meats. Yet by your example you obligate the Gentiles to + forsake Christ, and to return to the Law. You give them reason to think + that faith is not sufficient unto salvation." + </p> + <p> + Peter did not say so, but his example said quite plainly that the + observance of the Law must be added to faith in Christ, if men are to be + saved. From Peter's example the Gentiles could not help but draw the + conclusion that the Law was necessary unto salvation. If this error had + been permitted to pass unchallenged, Christ would have lost out + altogether. + </p> + <p> + The controversy involved the preservation of pure doctrine. In such a + controversy Paul did not mind if anybody took offense. + </p> +<p class="pre"> + VERSE 15. We who are Jews by nature, and not sinners of the Gentiles. +</p> + <p> + "When we Jews compare ourselves with the Gentiles, we look pretty good. We + have the Law, we have good works. Our rectitude dates from our birth, + because the Jewish religion is natural to us. But all this does not make + us righteous before God." Peter and the others lived up to the + requirements of the Law. They had circumcision, the covenant, the + promises, the apostleship. But because of these advantages they were not + to think themselves righteous before God. None of these prerogatives spell + faith in Christ, which alone can justify a person. We do not mean to imply + that the Law is bad. We do not condemn the Law, circumcision, etc., for + their failure to justify us. Paul spoke disparagingly of these ordinances, + because the false apostles asserted that mankind is saved by them without + faith. Paul could not let this assertion stand, for without faith all + things are deadly. + </p> +<p class="pre"> + VERSE 16. Knowing that a man is not justified by the works of the law, + but by the faith of Jesus Christ. +</p> + <p> + For the sake of argument let us suppose that you could fulfill the Law in + the spirit of the first commandment of God: "Thou shalt love the Lord, thy + God, with all thy heart." It would do you no good. A person simply is not + justified by the works of the Law. + </p> + <p> + The works of the Law, according to Paul, include the whole Law, judicial, + ceremonial, moral. Now, if the performance of the moral law cannot + justify, how can circumcision justify, when circumcision is part of the + ceremonial law? + </p> + <p> + The demands of the Law may be fulfilled before and after justification. + There were many excellent men among the pagans of old, men who never heard + of justification. They lived moral lives. But that fact did not justify + them. Peter, Paul, all Christians, live up to the Law. But that fact does + not justify them. "For I know nothing by myself," says Paul, "yet am I not + hereby justified." (I Cor. 4:4.) + </p> + <p> + The nefarious opinion of the papists, which attributes the merit of grace + and the remission of sins to works, must here be emphatically rejected. + The papists say that a good work performed before grace has been obtained, + is able to secure grace for a person, because it is no more than right + that God should reward a good deed. When grace has already been obtained, + any good work deserves everlasting life as a due payment and reward for + merit. For the first, God is no debtor, they say; but because God is good + and just, it is no more than right (they say) that He should reward a good + work by granting grace for the service. But when grace has already been + obtained, they continue, God is in the position of a debtor, and is in + duty bound to reward a good work with the gift of eternal life. This is + the wicked teaching of the papacy. + </p> + <p> + Now, if I could perform any work acceptable to God and deserving of grace, + and once having obtained grace my good works would continue to earn for me + the right and reward of eternal life, why should I stand in need of the + grace of God and the suffering and death of Christ? Christ would be of no + benefit to me. Christ's mercy would be of no use to me. + </p> + <p> + This shows how little insight the pope and the whole of his religious + coterie have into spiritual matters, and how little they concern + themselves with the spiritual health of their forlorn flocks. They cannot + believe that the flesh is unable to think, speak, or do anything except + against God. If they could see evil rooted in the nature of man, they + would never entertain such silly dreams about man's merit or worthiness. + </p> + <p> + With Paul we absolutely deny the possibility of self merit. God never yet + gave to any person grace and everlasting life as a reward for merit. The + opinions of the papists are the intellectual pipe-dreams of idle pates, + that serve no other purpose but to draw men away from the true worship of + God. The papacy is founded upon hallucinations. + </p> + <p> + The true way of salvation is this. First, a person must realize that he is + a sinner, the kind of a sinner who is congenitally unable to do any good + thing. "Whatsoever is not of faith, is sin." Those who seek to earn the + grace of God by their own efforts are trying to please God with sins. They + mock God, and provoke His anger. The first step on the way to salvation is + to repent. + </p> + <p> + The second part is this. God sent His only-begotten Son into the world + that we may live through His merit. He was crucified and killed for us. By + sacrificing His Son for us God revealed Himself to us as a merciful Father + who donates remission of sins, righteousness, and life everlasting for + Christ's sake. God hands out His gifts freely unto all men. That is the + praise and glory of His mercy. + </p> + <p> + The scholastics explain the way of salvation in this manner. When a person + happens to perform a good deed, God accepts it and as a reward for the + good deed God pours charity into that person. They call it "charity + infused." This charity is supposed to remain in the heart. They get wild + when they are told that this quality of the heart cannot justify a person. + </p> + <p> + They also claim that we are able to love God by our own natural strength, + to love God above all things, at least to the extent that we deserve + grace. And, say the scholastics, because God is not satisfied with a + literal performance of the Law, but expects us to fulfill the Law + according to the mind of the Lawgiver, therefore we must obtain from above + a quality above nature, a quality which they call "formal righteousness." + </p> + <p> + We say, faith apprehends Jesus Christ. Christian faith is not an inactive + quality in the heart. If it is true faith it will surely take Christ for + its object. Christ, apprehended by faith and dwelling in the heart, + constitutes Christian righteousness, for which God gives eternal life. + </p> + <p> + In contrast to the doting dreams of the scholastics, we teach this: First + a person must learn to know himself from the Law. With the prophet he will + then confess: "All have sinned, and come short of the glory of God." And, + "there is none that doeth good, no, not one." And, "against thee, thee + only, have I sinned." + </p> + <p> + Having been humbled by the Law, and having been brought to a right + estimate of himself, a man will repent. He finds out that he is so + depraved, that no strength, no works, no merits of his own will ever + deliver him from his guilt. He will then understand the meaning of Paul's + words: "I am sold under sin"; and "they are all under sin." + </p> + <p> + At this state a person begins to lament: "Who is going to help me?" In due + time comes the Word of the Gospel, and says: "Son, thy sins are forgiven + thee. Believe in Jesus Christ who was crucified for your sins. Remember, + your sins have been imposed upon Christ." + </p> + <p> + In this way are we delivered from sin. In this way are we justified and + made heirs of everlasting life. + </p> + <p> + In order to have faith you must paint a true portrait of Christ. The + scholastics caricature Christ into a judge and tormentor. But Christ is no + law giver. He is the Lifegiver. He is the Forgiver of sins. You must + believe that Christ might have atoned for the sins of the world with one + single drop of His blood. Instead, He shed His blood abundantly in order + that He might give abundant satisfaction for our sins. + </p> + <p> + Here let me say, that these three things, faith, Christ, and imputation of + righteousness, are to be joined together. Faith takes hold of Christ. God + accounts this faith for righteousness. + </p> + <p> + This imputation of righteousness we need very much, because we are far + from perfect. As long as we have this body, sin will dwell in our flesh. + Then, too, we sometimes drive away the Holy Spirit; we fall into sin, like + Peter, David, and other holy men. Nevertheless we may always take recourse + to this fact, "that our sins are covered," and that "God will not lay them + to our charge." Sin is not held against us for Christ's sake. Where Christ + and faith are lacking, there is no remission or covering of sins, but only + condemnation. + </p> + <p> + After we have taught faith in Christ, we teach good works. "Since you have + found Christ by faith," we say, "begin now to work and do well. Love God + and your neighbor. Call upon God, give thanks unto Him, praise Him, + confess Him. These are good works. Let them flow from a cheerful heart, + because you have remission of sin in Christ." + </p> + <p> + When crosses and afflictions come our way, we bear them patiently. "For + Christ's yoke is easy, and His burden is light." When sin has been + pardoned, and the conscience has been eased of its dreadful load, a + Christian can endure all things in Christ. + </p> + <p> + To give a short definition of a Christian: A Christian is not somebody who + chalks(sp) sin, because of his faith in Christ. This doctrine brings + comfort to consciences in serious trouble. When a person is a Christian he + is above law and sin. When the Law accuses him, and sin wants to drive the + wits out of him, a Christian looks to Christ. A Christian is free. He has + no master except Christ. A Christian is greater than the whole world. + </p> +<p class="pre"> + VERSE 16. Even we have believed in Jesus Christ, that we might be + justified. +</p> + <p> + The true way of becoming a Christian is to be justified by faith in Jesus + Christ, and not by the works of the Law. + </p> + <p> + We know that we must also teach good works, but they must be taught in + their proper turn, when the discussion is concerning works and not the + article of justification. + </p> + <p> + Here the question arises by what means are we justified? We answer with + Paul, "By faith only in Christ are we pronounced righteous, and not by + works." Not that we reject good works. Far from it. But we will not allow + ourselves to be removed from the anchorage of our salvation. + </p> + <p> + The Law is a good thing. But when the discussion is about justification, + then is no time to drag in the Law. When we discuss justification we ought + to speak of Christ and the benefits He has brought us. + </p> + <p> + Christ is no sheriff. He is "the Lamb of God, which taketh away the sin of + the world." (John 1:29.) + </p> +<p class="pre"> + VERSE 16. That we might be justified by the faith of Christ, and not by + the works of the Law. +</p> + <p> + We do not mean to say that the Law is bad. Only it is not able to justify + us. To be at peace with God, we have need of a far better mediator than + Moses or the Law. We must know that we are nothing. We must understand + that we are merely beneficiaries and recipients of the treasures of + Christ. + </p> + <p> + So far, the words of Paul were addressed to Peter. Now Paul turns to the + Galatians and makes this summary statement: + </p> +<p class="pre"> + VERSE 16. For by the works of the law shall no flesh be justified. +</p> + <p> + By the term "flesh" Paul does not understand manifest vices. Such sins he + usually calls by their proper names, as adultery, fornication, etc. By + "flesh" Paul understands what Jesus meant in the third chapter of John, + "That which is born of the flesh is flesh". (John 3:6.) "Flesh" here means + the whole nature of man, inclusive of reason and instincts. "This flesh," + says Paul, "is not justified by the works of the law." + </p> + <p> + The papists do not believe this. They say, "A person who performs this + good deed or that, deserves the forgiveness of his sins. A person who + joins this or that holy order, has the promise of everlasting life." + </p> + <p> + To me it is a miracle that the Church, so long surrounded by vicious + sects, has been able to survive at all. God must have been able to call a + few who in their failure to discover any good in themselves to cite + against the wrath and judgment of God, simply took to the suffering and + death of Christ, and were saved by this simple faith. + </p> + <p> + Nevertheless God has punished the contempt of the Gospel and of Christ on + the part of the papists, by turning them over to a reprobate state of mind + in which they reject the Gospel, and receive with gusto the abominable + rules, ordinances, and traditions of men in preference to the Word of God, + until they went so far as to forbid marriage. God punished them justly, + because they blasphemed the only Son of God. + </p> + <p> + This is, then, our general conclusion: "By the works of the law shall no + flesh be justified." + </p> +<p class="pre"> + VERSE 17. But if, while we seek to be justified by Christ, we ourselves + also are found sinners, is therefore Christ the minister of sin? God + forbid. +</p> + <p> + Either we are not justified by Christ, or we are not justified by the Law. + The fact is, we are justified by Christ. Hence, we are not justified by + the Law. If we observe the Law in order to be justified, or after having + been justified by Christ, we think we must further be justified by the + Law, we convert Christ into a legislator and a minister of sin. + </p> + <p> + "What are these false apostles doing?" Paul cries. "They are turning Law + into grace, and grace into Law. They are changing Moses into Christ, and + Christ into Moses. By teaching that besides Christ and His righteousness + the performance of the Law is necessary unto salvation, they put the Law + in the place of Christ, they attribute to the Law the power to save, a + power that belongs to Christ only." + </p> + <p> + The papists quote the words of Christ: "If thou wilt enter into life, keep + the commandments." (Matt. 19:17.) With His own words they deny Christ and + abolish faith in Him. Christ is made to lose His good name, His office, + and His glory, and is demoted to the status of a law enforcer, reproving, + terrifying, and chasing poor sinners around. + </p> + <p> + The proper office of Christ is to raise the sinner, and extricate him from + his sins. + </p> + <p> + Papists and Anabaptists deride us because we so earnestly require faith. + "Faith," they say, "makes men reckless." What do these law-workers know + about faith, when they are so busy calling people back from baptism, from + faith, from the promises of Christ to the Law? + </p> + <p> + With their doctrine these lying sects of perdition deface the benefits of + Christ to this day. They rob Christ of His glory as the Justifier of + mankind and cast Him into the role of a minister of sin. They are like the + false apostles. There is not a single one among them who knows the + difference between law and grace. + </p> + <p> + We can tell the difference. We do not here and now argue whether we ought + to do good works, or whether the Law is any good, or whether the Law ought + to be kept at all. We will discuss these questions some other time. We are + now concerned with justification. Our opponents refuse to make this + distinction. All they can do is to bellow that good works ought to be + done. We know that. We know that good works ought to be done, but we will + talk about that when the proper time comes. Now we are dealing with + justification, and here good works should not be so much as mentioned. + </p> + <p> + Paul's argument has often comforted me. He argues: "If we who have been + justified by Christ are counted unrighteous, why seek justification in + Christ at all? If we are justified by the Law, tell me, what has Christ + achieved by His death, by His preaching, by His victory over sin and + death? Either we are justified by Christ, or we are made worse sinners by + Him." + </p> + <p> + The Sacred Scriptures, particularly those of the New Testament, make + frequent mention of faith in Christ. "Whosoever believeth in him is saved, + shall not perish, shall have everlasting life, is not judged," etc. In + open contradiction to the Scriptures, our opponents misquote, "He that + believeth in Christ is condemned, because he has faith without works." Our + opponents turn everything topsy-turvy. They make Christ over into a + murderer, and Moses into a savior. Is not this horrible blasphemy? + </p> +<p class="pre"> + VERSE 17. Is therefore Christ the minister of sin? +</p> + <p> + This is Hebrew phraseology, also used by Paul in II Corinthians, chapter + 3. There Paul speaks of two ministers: The minister of the letter, and the + minister of the spirit; the minister of the Law, and the minister of + grace; the minister of death, and the minister of life. "Moses," says + Paul, "is the minister of the Law, of sin, wrath, death, and + condemnation." + </p> + <p> + Whoever teaches that good works are indispensable unto salvation, that to + gain heaven a person must suffer afflictions and follow the example of + Christ and of the saints, is a minister of the Law, of sin, wrath, and of + death, for the conscience knows how impossible it is for a person to + fulfill the Law. Why, the Law makes trouble even for those who have the + Holy Spirit. What will not the Law do in the case of the wicked who do not + even have the Holy Spirit? + </p> + <p> + The Law requires perfect obedience. It condemns all who do not accomplish + the will of God. But show me a person who is able to render perfect + obedience. The Law cannot justify. It can only condemn according to the + passage: "Cursed is every one that continueth not in all things which are + written in the book of the law to do them." + </p> + <p> + Paul has good reason for calling the minister of the Law the minister of + sin, for the Law reveals our sinfulness. The realization of sin in turn + frightens the heart and drives it to despair. Therefore all exponents of + the Law and of works deserve to be called tyrants and oppressors. + </p> + <p> + The purpose of the Law is to reveal sin. That this is the purpose of the + Law can be seen from the account of the giving of the Law as reported in + the nineteenth and twentieth chapters of Exodus. Moses brought the people + out of their tents to have God speak to them personally from a cloud. But + the people trembled with fear, fled, and standing aloof they begged Moses: + "Speak thou with us, and we will hear: but let not God speak with us, lest + we die." The proper office of the Law is to lead us out of our tents, in + other words, out of the security of our self-trust, into the presence of + God, that we may perceive His anger at our sinfulness. + </p> + <p> + All who say that faith alone in Christ does not justify a person, convert + Christ into a minister of sin, a teacher of the Law, and a cruel tyrant + who requires the impossible. All merit-seekers take Christ for a new + lawgiver. + </p> + <p> + In conclusion, if the Law is the minister of sin, it is at the same time + the minister of wrath and death. As the Law reveals sin it fills a person + with the fear of death and condemnation. Eventually the conscience wakes + up to the fact that God is angry. If God is angry with you, He will + destroy and condemn you forever. Unable to stand the thought of the wrath + and judgment of God, many a person commits suicide. + </p> +<p class="pre"> + VERSE 17. God forbid. +</p> + <p> + Christ is not the minister of sin, but the Dispenser of righteousness and + the Giver of life. Christ is Lord over law, sin and death. All who believe + in Him are delivered from law, sin and death. + </p> + <p> + The Law drives us away from God, but Christ reconciles God unto us, for + "He is the Lamb of God, that taketh away the sins of the world." Now if + the sin of the world is taken away, it is taken away from me. If sin is + taken away, the wrath of God and His condemnation are also taken away. Let + us practice this blessed conviction. + </p> +<p class="pre"> + VERSE 18. For if I build again the things which I destroyed, I make + myself a transgressor. +</p> + <p> + "I have not preached to the end that I build again the things which I + destroyed. If I should do so, I would not only be laboring in vain, but I + would make myself guilty of a great wrong. By the ministry of the Gospel I + have destroyed sin, heaviness of heart, wrath, and death. I have abolished + the Law, so that it should not bother your conscience any more. Should I + now once again establish the Law, and set up the rule of Moses? This is + exactly what I should be doing, if I would urge circumcision and the + performance of the Law as necessary unto salvation. Instead of + righteousness and life, I would restore sin and death." + </p> + <p> + By the grace of God we know that we are justified through faith in Christ + alone. We do not mingle law and grace, faith and works. We keep them far + apart. Let every true Christian mark the distinction between law and + grace, and mark it well. + </p> + <p> + We must not drag good works into the article of justification as the monks + do who maintain that not only good works, but also the punishment which + evildoers suffer for their wicked deeds, deserve everlasting life. When a + criminal is brought to the place of execution, the monks try to comfort + him in this manner: "You want to die willingly and patiently, and then you + will merit remission of your sins and eternal life." What cruelty is this, + that a wretched thief, murderer, robber should be so miserably misguided + in his extreme distress, that at the very point of death he should be + denied the sweet promises of Christ, and directed to hope for pardon of + his sins in the willingness and patience with which he is about to suffer + death for his crimes? The monks are showing him the paved way to hell. + </p> + <p> + These hypocrites do not know the first thing about grace, the Gospel, or + Christ. They retain the appearance and the name of the Gospel and of + Christ for a decoy only. In their confessional writings faith or the merit + of Christ are never mentioned. In their writings they play up the merits + of man, as can readily be seen from the following form of absolution used + among the monks. + </p> +<p class="pre"> + "God forgive thee, brother. The merit of the passion of our Lord Jesus + Christ, and of the blessed Saint Mary, always a virgin, and of all the + saints; the merit of thy order, the strictness of thy religion, the + humility of thy profession, the contrition of thy heart, the good works + thou hast done and shalt do for the love of our Lord Jesus Christ, be + available unto thee for the remission of thy sins, the increase of thy + worth and grace, and the reward of everlasting life. Amen." +</p> + <p> + True, the merit of Christ is mentioned in this formula of absolution. But + if you look closer you will notice that Christ's merit is belittled, while + monkish merits are aggrandized. They confess Christ with their lips, and + at the same time deny His power to save. I myself was at one time + entangled in this error. I thought Christ was a judge and had to be + pacified by a strict adherence to the rules of my order. But now I give + thanks unto God, the Father of all mercies, who has called me out of + darkness into the light of His glorious Gospel, and has granted unto me + the saving knowledge of Christ Jesus, my Lord. + </p> + <p> + We conclude with Paul, that we are justified by faith in Christ, without + the Law. Once a person has been justified by Christ, he will not be + unproductive of good, but as a good tree he will bring forth good fruit. A + believer has the Holy Spirit, and the Holy Spirit will not permit a person + to remain idle, but will put him to work and stir him up to the love of + God, to patient suffering in affliction, to prayer, thanksgiving, to the + habit of charity towards all men. + </p> +<p class="pre"> + VERSE 19. For I through the law am dead to the law, that I might live + unto God. +</p> + <p> + This cheering form of speech is frequently met with in the Scriptures, + particularly in the writings of St. Paul, when the Law is set against the + Law, and sin is made to oppose sin, and death is arrayed against death, + and hell is turned loose against hell, as in the following quotations: + "Thou hast led captivity captive," Psalm 68:18. "O death, I will be thy + plagues; O grave, I will be thy destruction," Hosea 13:14. "And for sin, + condemned sin in the flesh," Romans 8:3. + </p> + <p> + Here Paul plays the Law against the Law, as if to say: "The Law of Moses + condemns me; but I have another law, the law of grace and liberty which + condemns the accusing Law of Moses." + </p> + <p> + On first sight Paul seems to be advancing a strange and ugly heresy. He + says, "I am dead to the law, that I might live unto God." The false + apostles said the very opposite. They said, "If you do not live to the + law, you are dead unto God." + </p> + <p> + The doctrine of our opponents is similar to that of the false apostles in + Paul's day. Our opponents teach, "If you want to live unto God, you must + live after the Law, for it is written, Do this and thou shalt live." Paul, + on the other hand, teaches, "We cannot live unto God unless we are dead + unto the Law." If we are dead unto the Law, the Law can have no power over + us. + </p> + <p> + Paul does not only refer to the Ceremonial Law, but to the whole Law. We + are not to think that the Law is wiped out. It stays. It continues to + operate in the wicked. But a Christian is dead to the Law. For example, + Christ by His resurrection became free from the grave, and yet the grave + remains. Peter was delivered from prison, yet the prison remains. The Law + is abolished as far as I am concerned, when it has driven me into the arms + of Christ. Yet the Law continues to exist and to function. But it no + longer exists for me. + </p> + <p> + "I have nothing to do with the Law," cries Paul. He could not have uttered + anything more devastating to the prestige of the Law. He declares that he + does not care for the Law, that he does not intend ever to be justified by + the Law. + </p> + <p> + To be dead to the Law means to be free of the Law. What right, then, has + the Law to accuse me, or to hold anything against me? When you see a + person squirming in the clutches of the Law, say to him: "Brother, get + things straight. You let the Law talk to your conscience. Make it talk to + your flesh. Wake up, and believe in Jesus Christ, the Conqueror of Law and + sin. Faith in Christ will lift you high above the Law into the heaven of + grace. Though Law and sin remain, they no longer concern you, because you + are dead to the Law and dead to sin." + </p> + <p> + Blessed is the person who knows how to use this truth in times of + distress. He can talk. He can say: "Mr. Law, go ahead and accuse me as + much as you like. I know I have committed many sins, and I continue to sin + daily. But that does not bother me. You have got to shout louder, Mr. Law. + I am deaf, you know. Talk as much as you like, I am dead to you. If you + want to talk to me about my sins, go and talk to my flesh. Belabor that, + but don't talk to my conscience. My conscience is a lady and a queen, and + has nothing to do with the likes of you, because my conscience lives to + Christ under another law, a new and better law, the law of grace." + </p> + <p> + We have two propositions: To live unto the Law, is to die unto God. To die + unto the Law, is to live unto God. These two propositions go against + reason. No law-worker can ever understand them. But see to it that you + understand them. The Law can never justify and save a sinner. The Law can + only accuse, terrify, and kill him. Therefore to live unto the Law is to + die unto God. Vice versa, to die unto the Law is to live unto God. If you + want to live unto God, bury the Law, and find life through faith in Christ + Jesus. + </p> + <p> + We have enough arguments right here to conclude that justification is by + faith alone. How can the Law effect our justification, when Paul so + plainly states that we must be dead to the Law if we want to live unto + God? If we are dead to the Law and the Law is dead to us, how can it + possibly contribute anything to our justification? There is nothing left + for us but to be justified by faith alone. + </p> + <p> + This nineteenth verse is loaded with consolation. It fortifies a person + against every danger. It allows you to argue like this: + </p> +<p class="pre"> + "I confess I have sinned." + "Then God will punish you." + "No, He will not do that." + "Why not? Does not the Law say so?" + "I have nothing to do with the Law." + "How so?" + "I have another law, the law of liberty." + "What do you mean—'liberty'?" + "The liberty of Christ, for Christ has made me free from the Law that + held me down. That Law is now in prison itself, held captive by grace + and liberty." +</p> + <p> + By faith in Christ a person may gain such sure and sound comfort, that he + need not fear the devil, sin, death, or any evil. "Sir Devil," he may say, + "I am not afraid of you. I have a Friend whose name is Jesus Christ, in + whom I believe. He has abolished the Law, condemned sin, vanquished death, + and destroyed hell for me. He is bigger than you, Satan. He has licked + you, and holds you down. You cannot hurt me." This is the faith that + overcomes the devil. + </p> + <p> + Paul manhandles the Law. He treats the Law as if it were a thief and a + robber He treats the Law as contemptible to the conscience, in order that + those who believe in Christ may take courage to defy the Law, and say: + "Mr. Law, I am a sinner. What are you going to do about it?" + </p> + <p> + Or take death. Christ is risen from death. Why should we now fear the + grave? Against my death I set another death, or rather life, my life in + Christ. + </p> + <p> + Oh, the sweet names of Jesus! He is called my law against the Law, my sin + against sin, my death against death. Translated, it means that He is my + righteousness, my life, my everlasting salvation. For this reason was He + made the law of the Law, the sin of sin, the death of death, that He might + redeem me from the curse of the Law. He permitted the Law to accuse Him, + sin to condemn Him, and death to take Him, to abolish the Law, to condemn + sin, and to destroy death for me. + </p> + <p> + This peculiar form of speech sounds much sweeter than if Paul had said: "I + through liberty am dead to the law." By putting it in this way, "I through + the law am dead to the law," he opposes one law with another law, and has + them fight it out. + </p> + <p> + In this masterly fashion Paul draws our attention away from the Law, sin, + death, and every evil, and centers it upon Christ. + </p> +<p class="pre"> + VERSE 20. I am crucified with Christ. +</p> + <p> + Christ is Lord over the Law, because He was crucified unto the Law. I also + am lord over the Law, because by faith I am crucified with Christ. + </p> + <p> + Paul does not here speak of crucifying the flesh, but he speaks of that + higher crucifying wherein sin, devil, and death are crucified in Christ + and in me. By my faith in Christ I am crucified with Christ. Hence these + evils are crucified and dead unto me. + </p> +<p class="pre"> + VERSE 20. Nevertheless I live. +</p> + <p> + "I do not mean to create the impression as though I did not live before + this. But in reality I first live now, now that I have been delivered from + the Law, from sin, and death. Being crucified with Christ and dead unto + the Law, I may now rise unto a new and better life." + </p> + <p> + We must pay close attention to Paul's way of speaking. He says that we are + crucified and dead unto the Law. The fact is, the Law is crucified and + dead unto us. Paul purposely speaks that way in order to increase the + portion of our comfort. + </p> +<p class="pre"> + VERSE 20. Yet not I. +</p> + <p> + Paul explains what constitutes true Christian righteousness. True + Christian righteousness is the righteousness of Christ who lives in us. We + must look away from our own person. Christ and my conscience must become + one, so that I can see nothing else but Christ crucified and raised from + the dead for me. If I keep on looking at myself, I am gone. + </p> + <p> + If we lose sight of Christ and begin to consider our past, we simply go to + pieces. We must turn our eyes to the brazen serpent, Christ crucified, and + believe with all our heart that He is our righteousness and our life. For + Christ, on whom our eyes are fixed, in whom we live, who lives in us, is + Lord over Law, sin, death, and all evil. + </p> +<p class="pre"> + VERSE 20. But Christ liveth in me. +</p> + <p> + "Thus I live," the Apostle starts out. But presently he corrects himself, + saying, "Yet not I, but Christ liveth in me." He is the form of my + perfection. He embellishes my faith. + </p> + <p> + Since Christ is now living in me, He abolishes the Law, condemns sin, and + destroys death in me. These foes vanish in His presence. Christ abiding in + me drives out every evil. This union with Christ delivers me from the + demands of the Law, and separates me from my sinful self. As long as I + abide in Christ, nothing can hurt me. + </p> + <p> + Christ domiciling in me, the old Adam has to stay outside and remain + subject to the Law. Think what grace, righteousness, life, peace, and + salvation there is in me, thanks to that inseparable conjunction between + Christ and me through faith! + </p> + <p> + Paul has a peculiar style, a celestial way of speaking. "I live," he says, + "I live not; I am dead, I am not dead; I am a sinner, I am not a sinner; I + have the Law, I have no Law." When we look at ourselves we find plenty of + sin. But when we look at Christ, we have no sin. Whenever we separate the + person of Christ from our own person, we live under the Law and not in + Christ; we are condemned by the Law, dead before God. + </p> + <p> + Faith connects you so intimately with Christ, that He and you become as it + were one person. As such you may boldly say: "I am now one with Christ. + Therefore Christ's righteousness, victory, and life are mine." On the + other hand, Christ may say: "I am that big sinner. His sins and his death + are mine, because he is joined to me, and I to him." + </p> + <p> + Whenever remission of sins is freely proclaimed, people misinterpret it + according to Romans 3:8, "Let us do evil, that good may come." As soon as + people hear that we are not justified by the Law, they reason maliciously: + "Why, then let us reject the Law. If grace abounds, where sin abounds, let + us abound in sin, that grace may all the more abound." People who reason + thus are reckless. They make sport of the Scriptures and slander the + sayings of the Holy Ghost. + </p> + <p> + However, there are others who are not malicious, only weak, who may take + offense when told that Law and good works are unnecessary for salvation. + These must be instructed as to why good works do not justify, and from + what motives good works must be done. Good works are not the cause, but + the fruit of righteousness. When we have become righteous, then first are + we able and willing to do good. The tree makes the apple; the apple does + not make the tree. + </p> +<p class="pre"> + VERSE 20. And the life which I now live in the flesh I live by the + faith of the Son of God. +</p> + <p> + Paul does not deny the fact that he is living in the flesh. He performs + the natural functions of the flesh. But he says that this is not his real + life. His life in the flesh is not a life after the flesh. + </p> + <p> + "I live by the faith of the Son of God," he says. "My speech is no longer + directed by the flesh, but by the Holy Ghost. My sight is no longer + governed by the flesh, but by the Holy Ghost. My hearing is no longer + determined by the flesh, but by the Holy Ghost. I cannot teach, write, + pray, or give thanks without the instrumentality of the flesh; yet these + activities do not proceed from the flesh, but from God." + </p> + <p> + A Christian uses earthly means like any unbeliever. Outwardly they look + alike. Nevertheless there is a great difference between them. I may live + in the flesh, but I do not live after the flesh. I do my living now "by + the faith of the Son of God." Paul had the same voice, the same tongue, + before and after his conversion. Before his conversion his tongue uttered + blasphemies. But after his conversion his tongue spoke a spiritual, + heavenly language. + </p> + <p> + We may now understand how spiritual life originates. It enters the heart + by faith. Christ reigns in the heart with His Holy Spirit, who sees, + hears, speaks, works, suffers, and does all things in and through us over + the protest and the resistance of the flesh. + </p> +<p class="pre"> + VERSE 20. Who loved me, and gave himself for me. +</p> + <p> + The sophistical papists assert that a person is able by natural strength + to love God long before grace has entered his heart, and to perform works + of real merit. They believe they are able to fulfill the commandments of + God. They believe they are able to do more than God expects of them, so + that they are in a position to sell their superfluous merits to laymen, + thereby saving themselves and others. They are saving nobody. On the + contrary, they abolish the Gospel, they deride, deny, and blaspheme + Christ, and call upon themselves the wrath of God. This is what they get + for living in their own righteousness, and not in the faith of the Son of + God. + </p> + <p> + The papists will tell you to do the best you can, and God will give you + His grace. They have a rhyme for it: + </p> +<p class="pre"> + "God will no more require of man, Than of himself perform he can." +</p> + <p> + This may hold true in ordinary civic life. But the papists apply it to the + spiritual realm where a person can perform nothing but sin, because he is + sold under sin. + </p> + <p> + Our opponents go even further than that. They say, nature is depraved, but + the qualities of nature are untainted. Again we say: This may hold true in + everyday life, but not in the spiritual life. In spiritual matters a + person is by nature full of darkness, error, ignorance, malice, and + perverseness in will and in mind. In view of this, Paul declares that + Christ began and not we. "He loved me, and gave Himself for me. He found + in me no right mind and no good will. But the good Lord had mercy upon me. + Out of pure kindness He loved me, loved me so that He gave Himself for me, + that I should be free from the Law, from sin, devil, and death." + </p> + <p> + The words, "The Son of God who loved me, and gave Himself for me," are so + many thunderclaps and lightning bolts of protest from heaven against the + righteousness of the Law. The wickedness, error, darkness, ignorance in my + mind and my will were so great, that it was quite impossible for me to be + saved by any other means than by the inestimable price of Christ's death. + </p> + <p> + Let us count the price. When you hear that such an enormous price was paid + for you, will you still come along with your cowl, your shaven pate, your + chastity, your obedience, your poverty, your works, your merits? What do + you want with all these trappings? What good are the works of all men, and + all the pains of the martyrs, in comparison with the pains of the Son of + God dying on the Cross, so that there was not a drop of His precious + blood, but it was all shed for your sins. If you could properly evaluate + this incomparable price, you would throw all your ceremonies, vows, works, + and merits into the ash can. What awful presumption to imagine that there + is any work good enough to pacify God, when to pacify God required the + invaluable price of the death and blood of His own and only Son? + </p> +<p class="pre"> + VERSE 20. For me. +</p> + <p> + Who is this "me"? I, wretched and damnable sinner, dearly beloved of the + Son of God. If I could by work or merit love the Son of God and come to + Him, why should He have sacrificed Himself for me? This shows how the + papists ignore the Scriptures, particularly the doctrine of faith. If they + had paid any attention at all to these words, that it was absolutely + necessary for the Son of God to be given into death for me, they would + never have invented so many hideous heresies. + </p> + <p> + I always say, there is no remedy against the sects, no power to resist + them, except this article of Christian righteousness. If we lose this + article we shall never be able to combat errors or sects. What business + have they to make such a fuss about works or merits? If I, a condemned + sinner, could have been purchased and redeemed by any other price, why + should the Son of God have given Himself for me? Just because there was no + other price in heaven and on earth big and good enough, was it necessary + for the Son of God to be delivered for me. This He did out of His great + love for me, for the Apostle says, "Who loved me." + </p> + <p> + Did the Law ever love me? Did the Law ever sacrifice itself for me? Did + the Law ever die for me? On the contrary, it accuses me, it frightens me, + it drives me crazy. Somebody else saved me from the Law, from sin and + death unto eternal life. That Somebody is the Son of God, to whom be + praise and glory forever. + </p> + <p> + Hence, Christ is no Moses, no tyrant, no lawgiver, but the Giver of grace, + the Savior, full of mercy. In short, He is no less than infinite mercy and + ineffable goodness, bountifully giving Himself for us. Visualize Christ in + these His true colors. I do not say that it is easy. Even in the present + diffusion of the Gospel light, I have much trouble to see Christ as Paul + portrays Him. So deeply has the diseased opinion that Christ is a lawgiver + sunk into my bones. You younger men are a good deal better off than we who + are old. You have never become infected with the nefarious errors on which + I suckled all my youth, until at the mention of the name of Christ I + shivered with fear. You, I say, who are young may learn to know Christ in + all His sweetness. + </p> + <p> + For Christ is Joy and Sweetness to a broken heart. Christ is a Lover of + poor sinners, and such a Lover that He gave Himself for us. Now if this is + true, and it is true, then are we never justified by our own + righteousness. + </p> + <p> + Read the words "me" and "for me" with great emphasis. Print this "me" with + capital letters in your heart, and do not ever doubt that you belong to + the number of those who are meant by this "me." Christ did not only love + Peter and Paul. The same love He felt for them He feels for us. If we + cannot deny that we are sinners, we cannot deny that Christ died for our + sins. + </p> +<p class="pre"> + VERSE 21. I do not frustrate the grace of God. +</p> + <p> + Paul is now getting ready for the second argument of his Epistle, to the + effect that to seek justification by works of the Law, is to reject the + grace of God. I ask you, what sin can be more horrible than to reject the + grace of God, and to refuse the righteousness of Christ? It is bad enough + that we are wicked sinners and transgressors of all the commandments of + God; on top of that to refuse the grace of God and the remission of sins + offered unto us by Christ, is the worst sin of all, the sin of sins. That + is the limit. There is no sin which Paul and the other apostles detested + more than when a person despises the grace of God in Christ Jesus. Still + there is no sin more common. That is why Paul can get so angry at the + Antichrist, because he snubs Christ, rebuffs the grace of God, and refuses + the merit of Christ. What else would you call it but spitting in Christ's + face, pushing Christ to the side, usurping Christ's throne, and to say: "I + am going to justify you people; I am going to save you." By what means? By + masses, pilgrimages, pardons, merits, etc. For this is Antichrist's + doctrine: Faith is no good, unless it is reinforced by works. By this + abominable doctrine Antichrist has spoiled, darkened, and buried the + benefit of Christ, and in place of the grace of Christ and His Kingdom, he + has established the doctrine of works and the kingdom of ceremonies. + </p> + <p> + We despise the grace of God when we observe the Law for the purpose of + being justified. The Law is good, holy, and profitable, but it does not + justify. To keep the Law in order to be justified means to reject grace, + to deny Christ, to despise His sacrifice, and to be lost. + </p> +<p class="pre"> + VERSE 21. For if righteousness come by the law, then Christ is dead + in vain. +</p> + <p> + Did Christ die, or did He not die? Was His death worth while, or was it + not? If His death was worth while, it follows that righteousness does not + come by the Law. Why was Christ born anyway? Why was He crucified? Why did + He suffer? Why did He love me and give Himself for me? It was all done to + no purpose if righteousness is to be had by the Law. + </p> + <p> + Or do you think that God spared not His Son, but delivered Him for us all, + for the fun of it? Before I would admit anything like that, I would + consign the holiness of the saints and of the angels to hell. + </p> + <p> + To reject the grace of God is a common sin, of which everybody is guilty + who sees any righteousness in himself or in his deeds. And the Pope is the + sole author of this iniquity. Not content to spoil the Gospel of Christ, + he has filled the world with his cursed traditions, e.g., his bulls and + indulgences. + </p> + <p> + We will always affirm with Paul that either Christ died in vain, or else + the Law cannot justify us. But Christ did not suffer and die in vain. + Hence, the Law does not justify. + </p> + <p> + If my salvation was so difficult to accomplish that it necessitated the + death of Christ, then all my works, all the righteousness of the Law, are + good for nothing. How can I buy for a penny what cost a million dollars? + The Law is a penny's worth when you compare it with Christ. Should I be so + stupid as to reject the righteousness of Christ which cost me nothing, and + slave like a fool to achieve the righteousness of the Law which God + disdains? + </p> + <p> + Man's own righteousness is in the last analysis a despising and rejecting + of the grace of God. No combination of words can do justice to such an + outrage. It is an insult to say that any man died in vain. But to say that + Christ died in vain is a deadly insult. To say that Christ died in vain is + to make His resurrection, His victory, His glory, His kingdom, heaven, + earth, God Himself, of no purpose and benefit whatever. + </p> + <p> + That is enough to set any person against the righteousness of the Law and + all the trimmings of men's own righteousness, the orders of monks and + friars, and their superstitions. + </p> + <p> + Who would not detest his own vows, his cowls, his shaven crown, his + bearded traditions, yes, the very Law of Moses, when he hears that for + such things he rejected the grace of God and the death of Christ. It seems + that such a horrible wickedness could not enter a man's heart, that he + should reject the grace of God, and despise the death of Christ. And yet + this atrocity is all too common. Let us be warned. Everyone who seeks + righteousness without Christ, either by works, merits, satisfactions, + actions, or by the Law, rejects the grace of God, and despises the death + of Christ. + </p> + <p> + <a name="link2HCH0003" id="link2HCH0003"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + CHAPTER 3 + </h2> +<p class="pre"> + VERSE 1. O foolish Galatians. +</p> + <p> + THE Apostle Paul manifests his apostolic care for the Galatians. Sometimes + he entreats them, then again he reproaches them, in accordance with his + own advice to Timothy: "Preach the word; be instant in season, out of + season; reprove, rebuke, exhort." + </p> + <p> + In the midst of his discourse on Christian righteousness Paul breaks off, + and turns to address the Galatians. "O foolish Galatians," he cries. "I + have brought you the true Gospel, and you received it with eagerness and + gratitude. Now all of a sudden you drop the Gospel. What has got into + you?" + </p> + <p> + Paul reproves the Galatians rather sharply when he calls them "fools, + bewitched, and disobedient." Whether he is indignant or sorry, I cannot + say. He may be both. It is the duty of a Christian pastor to reprove the + people committed to his charge. Of course, his anger must not flow from + malice, but from affection and a real zeal for Christ. + </p> + <p> + There is no question that Paul is disappointed. It hurts him to think that + his Galatians showed so little stability. We can hear him say: "I am sorry + to hear of your troubles, and disappointed in you for the disgraceful part + you played." I say rather much on this point to save Paul from the charge + that he railed upon the churches, contrary to the spirit of the Gospel. + </p> + <p> + A certain distance and coolness can be noted in the title with which the + Apostle addresses the Galatians. He does not now address them as his + brethren, as he usually does. He addresses them as Galatians in order to + remind them of their national trait to be foolish. + </p> + <p> + We have here an example of bad traits that often cling to individual + Christians and entire congregations. Grace does not suddenly transform a + Christian into a new and perfect creature. Dregs of the old and natural + corruption remain. The Spirit of God cannot at once overcome human + deficiency. Sanctification takes time. + </p> + <p> + Although the Galatians had been enlightened by the Holy Spirit through the + preaching of faith, something of their national trait of foolishness plus + their original depravity clung to them. Let no man think that once he has + received faith, he can presently be converted into a faultless creature. + The leavings of old vices will stick to him, be he ever so good a + Christian. + </p> +<p class="pre"> + VERSE 1. Who hath bewitched you, that ye should not obey the truth? +</p> + <p> + Paul calls the Galatians foolish and bewitched. In the fifth chapter he + mentions sorcery among the works of the flesh, declaring that witchcraft + and sorcery are real manifestations and legitimate activities of the + devil. We are all exposed to the influence of the devil, because he is the + prince and god of the world in which we live. + </p> + <p> + Satan is clever. He does not only bewitch men in a crude manner, but also + in a more artful fashion. He bedevils the minds of men with hideous + fallacies. Not only is he able to deceive the self-assured, but even those + who profess the true Christian faith. There is not one among us who is not + at times seduced by Satan into false beliefs. + </p> + <p> + This accounts for the many new battles we have to wage nowadays. But the + attacks of the old Serpent are not without profit to us, for they confirm + our doctrine and strengthen our faith in Christ. Many a time we were + wrestled down in these conflicts with Satan, but Christ has always + triumphed and always will triumph. Do not think that the Galatians were + the only ones to be bewitched by the devil. Let us realize that we too may + be seduced by Satan. + </p> +<p class="pre"> + VERSE 1. Who hath bewitched you? +</p> + <p> + In this sentence Paul excuses the Galatians, while he blames the false + apostles for the apostasy of the Galatians. + </p> + <p> + As if he were saying: "I know your defection was not willful. The devil + sent the false apostles to you, and they tallied you into believing that + you are justified by the Law. With this our epistle we endeavor to undo + the damage which the false apostles have inflicted upon you." + </p> + <p> + Like Paul, we struggle with the Word of God against the fanatical + Anabaptists of our day; and our efforts are not entirely in vain. The + trouble is there are many who refuse to be instructed. They will not + listen to reason; they will not listen to the Scriptures, because they are + bewitched by the tricky devil who can make a lie look like the truth. + </p> + <p> + Since the devil has this uncanny ability to make us believe a lie until we + would swear a thousand times it were the truth, we must not be proud, but + walk in fear and humility, and call upon the Lord Jesus to save us from + temptation. + </p> + <p> + Although I am a doctor of divinity, and have preached Christ and fought + His battles for a long time, I know from personal experience how difficult + it is to hold fast to the truth. I cannot always shake off Satan. I cannot + always apprehend Christ as the Scriptures portray Him. Sometimes the devil + distorts Christ to my vision. But thanks be to God, who keeps us in His + Word, in faith, and in prayer. + </p> + <p> + The spiritual witchery of the devil creates in the heart a wrong idea of + Christ. Those who share the opinion that a person is justified by the + works of the Law, are simply bewitched. Their belief goes against faith + and Christ. + </p> +<p class="pre"> + VERSE 1. That ye should not obey the truth. +</p> + <p> + Paul incriminates the Galatians in worse failure. "You are so bewitched + that you no longer obey the truth. I fear many of you have strayed so far + that you will never return to the truth." + </p> + <p> + The apostasy of the Galatians is a fine indorsement of the Law, all right. + You may preach the Law ever so fervently; if the preaching of the Gospel + does not accompany it, the Law will never produce true conversion and + heartfelt repentance. We do not mean to say that the preaching of the Law + is without value, but it only serves to bring home to us the wrath of God. + The Law bows a person down. It takes the Gospel and the preaching of faith + in Christ to raise and save a person. + </p> +<p class="pre"> + VERSE 1. Before whose eyes Jesus Christ hath been evidently set forth. +</p> + <p> + Paul's increasing severity becomes apparent as he reminds the Galatians + that they disobeyed the truth in defiance of the vivid description he had + given them of Christ. So vividly had he described Christ to them that they + could almost see and handle Him. As if Paul were to say: "No artist with + all his colors could have pictured Christ to you as vividly as I have + pictured Him to you by my preaching. Yet you permitted yourselves to be + seduced to the extent that you disobeyed the truth of Christ." + </p> +<p class="pre"> + VERSE 1. Crucified among you. +</p> + <p> + "You have not only rejected the grace of God, you have shamefully + crucified Christ among you." Paul employs the same phraseology in Hebrews + 6:6: "Seeing they crucify to themselves the Son of God afresh, and put him + to an open shame." + </p> + <p> + It should make any person afraid to hear Paul say that those who seek to + be justified by the Law, not only deny Christ, but also crucify Him anew. + If those who seek to be justified by the Law and its works are crucifiers + of Christ, what are they, I like to know, who seek salvation by the filthy + rags of their own work-righteousness? + </p> + <p> + Can there be anything more horrible than the papacy, an alliance of people + who crucify Christ in themselves, in the Church, and in the hearts of the + believers? + </p> + <p> + Of all the diseased and vicious doctrines of the papacy the worst is this: + "If you want to serve God you must earn your own remission of sins and + everlasting life, and in addition help others to obtain salvation by + giving them the benefit of your extra work-holiness." Monks, friars, and + all the rest of them brag that besides the ordinary requirements common to + all Christians, they do the works of supererogation, i.e., the performance + of more than is required. This is certainly a fiendish illusion. + </p> + <p> + No wonder Paul employs such sharp language in his effort to recall the + Galatians from the doctrine of the false apostles. He says to them: "Don't + you realize what you have done? You have crucified Christ anew because you + seek salvation by the Law." + </p> + <p> + True, Christ can no longer be crucified in person, but He is crucified in + us when we reject grace, faith, free remission of sins and endeavor to be + justified by our own works, or by the works of the Law. + </p> + <p> + The Apostle is incensed at the presumptuousness of any person who thinks + he can perform the Law of God to his own salvation. He charges that person + with the atrocity of crucifying anew the Son of God. + </p> +<p class="pre"> + VERSE 2. This only would I learn of you, Received ye the Spirit by the + works of the law, or by the hearing of faith? +</p> + <p> + There is a touch of irony in these words of the Apostle. "Come on now, my + smart Galatians, you who all of a sudden have become doctors, while I seem + to be your pupil: Received ye the Holy Ghost by the works of the Law, or + by the preaching of the Gospel?" This question gave them something to + think about, because their own experience contradicted them. + </p> + <p> + "You cannot say that you received the Holy Spirit by the Law. As long as + you were servants of the Law, you never received the Holy Ghost. Nobody + ever heard of the Holy Ghost being given to anybody, be he doctor or + dunce, as a result of the preaching of the Law. In your own case, you have + not only learned the Law by heart, you have labored with all your might to + perform it. You most of all should have received the Holy Ghost by the + Law, if that were possible. You cannot show me that this ever happened. + But as soon as the Gospel came your way, you received the Holy Ghost by + the simple hearing of faith, before you ever had a chance to do a single + good deed." Luke verifies this statement of Paul in the Book of Acts: + "While Peter yet spake these words, the Holy Ghost fell on all them which + heard the word." (Acts 10:44.) "And as I began to speak, the Holy Ghost + fell on them, as on us at the beginning." (Acts 11:15.) + </p> + <p> + Try to appreciate the force of Paul's argument which is so often repeated + in the Book of Acts. That Book was written for the express purpose of + verifying Paul's assertion, that the Holy Ghost comes upon men, not in + response to the preaching of the Law, but in response to the preaching of + the Gospel. When Peter preached Christ at the first Pentecost, the Holy + Ghost fell upon the hearers, "and the same day there were added unto them + about three thousand souls." Cornelius received the Holy Ghost while Peter + was speaking of Christ. "The Holy Ghost fell on all of them which heard + the word." These are actual experiences that cannot very well be denied. + When Paul and Barnabas returned to Jerusalem and reported what they had + been able to accomplish among the Gentiles, the whole Church was + astonished, particularly when it heard that the uncircumcised Gentiles had + received the Holy Ghost by the preaching of faith in Christ. + </p> + <p> + Now as God gave the Holy Ghost to the Gentiles without the Law by the + simple preaching of the Gospel, so He gave the Holy Ghost also to the + Jews, without the Law, through faith alone. If the righteousness of the + Law were necessary unto salvation, the Holy Ghost would never have come to + the Gentiles, because they did not bother about the Law. Hence the Law + does not justify, but faith in Christ justifies. + </p> + <p> + How was it with Cornelius? Cornelius and his friends whom he had invited + over to his house, do nothing but sit and listen. Peter is doing the + talking. They just sit and do nothing. The Law is far removed from their + thoughts. They burn no sacrifices. They are not at all interested in + circumcision. All they do is to sit and listen to Peter. Suddenly the Holy + Ghost enters their hearts. His presence is unmistakable, "for they spoke + with tongues and magnified God." + </p> + <p> + Right here we have one more difference between the Law and the Gospel. The + Law does not bring on the Holy Ghost. The Gospel, however, brings on the + gift of the Holy Ghost, because it is the nature of the Gospel to convey + good gifts. The Law and the Gospel are contrary ideas. They have contrary + functions and purposes. To endow the Law with any capacity to produce + righteousness is to plagiarize the Gospel. The Gospel brings donations. It + pleads for open hands to take what is being offered. The Law has nothing + to give. It demands, and its demands are impossible. + </p> + <p> + Our opponents come back at us with Cornelius. Cornelius, they point out, + was "a devout man, and one that feared God with all his house, which gave + much alms to the people and prayed God always." Because of these + qualifications, he merited the forgiveness of sins, and the gift of the + Holy Ghost. So reason our opponents. + </p> +<p class="pre"> + I answer: Cornelius was a Gentile. You cannot deny it. As a Gentile he + was uncircumcised. As a Gentile he did not observe the Law. He never + gave the Law any thought. For all that, he was justified and received + the Holy Ghost. How can the Law avail anything unto righteousness? +Our opponents are not satisfied. They reply: "Granted that Cornelius was +a Gentile and did not receive the Holy Ghost by the Law, yet the text +plainly states that he was a devout man who feared God, gave alms, and +prayed. Don't you think he deserved the gift of the Holy Ghost?" + + I answer: Cornelius had the faith of the fathers who were saved by + faith in the Christ to come. If Cornelius had died before Christ, he + would have been saved because he believed in the Christ to come. But + because the Messiah had already come, Cornelius had to be apprized of + the fact. Since Christ has come we cannot be saved by faith in the + Christ to come, but we must believe that he has come. The object of + Peter's visit was to acquaint Cornelius with the fact that Christ was + no longer to be looked for, because He is here. +</p> + <p> + As to the contention of our opponents that Cornelius deserved grace and + the gift of the Holy Ghost, because he was devout and just, we say that + these attributes are the characteristics of a spiritual person who already + has faith in Christ, and not the characteristics of a Gentile or of + natural man. Luke first praises Cornelius for being a devout and + God-fearing man, and then Luke mentions the good works, the alms and + prayers of Cornelius. Our opponents ignore the sequence of Luke's words. + They pounce on this one sentence, "which gave much alms to the people," + because it serves their assertion that merit precedes grace. The fact is + that Cornelius gave alms and prayed to God because he had faith. And + because of his faith in the Christ to come, Peter was delegated to preach + unto Cornelius faith in the Christ who had already come. This argument is + convincing enough. Cornelius was justified without the Law, therefore the + Law cannot justify. + </p> + <p> + Take the case of Naaman, the Syrian, who was a Gentile and did not belong + to the race of Moses. Yet his flesh was cleansed, the God of Israel was + revealed unto him, and he received the Holy Ghost. Naaman confessed his + faith: "Behold, now I know that there is no God in all the earth, but in + Israel." (II Kings 5:15.) Naaman does not do a thing. He does not busy + himself with the Law. He was never circumcised. That does not mean that + his faith was inactive. He said to the Prophet Elisha: "Thy servant will + henceforth offer neither burnt offering nor sacrifice unto other gods, but + unto the Lord. In this thing the Lord pardon thy servant, that when my + master goeth into the house of Rimmon to worship there, and he leaneth on + my hand, and I bow myself in the house of Rimmon: when I bow down myself + in the house of Rimmon, the Lord pardon thy servant in this thing." What + did the Prophet tell him? "Go in peace." The Jews do not like to hear the + prophet say this. "What," they exclaim, "should this heathen be justified + without the Law? Should he be made equal to us who are circumcised?" + </p> + <p> + Long before the time of Moses, God justified men without the Law. He + justified many kings of Egypt and Babylonia. He justified Job. Nineveh, + that great city, was justified and received the promise of God that He + would not destroy the city. Why was Nineveh spared? Not because it + fulfilled the Law, but because Nineveh believed the word of God. The + Prophet Jonah writes: "So the people of Nineveh believed God, and + proclaimed a fast, and put on sackcloth." They repented. Nowhere in the + Book of Jonah do you read that the Ninevites received the Law of Moses, or + that they were circumcised, or that they offered sacrifices. + </p> + <p> + All this happened long before Christ was born. If the Gentiles were + justified without the Law and quietly received the Holy Spirit at a time + when the Law was in full force, why should the Law count unto + righteousness now, now that Christ has fulfilled the Law? + </p> + <p> + And yet many devote much time and labor to the Law, to the decrees of the + fathers, and to the traditions of the Pope. Many of these specialists have + incapacitated themselves for any kind of work, good or bad, by their + rigorous attention to rules and laws. All the same, they could not obtain + a quiet conscience and peace in Christ. But the moment the Gospel of + Christ touches them, certainty comes to them, and joy, and a right + judgment. + </p> + <p> + I have good reason for enlarging upon this point. The heart of man finds + it difficult to believe that so great a treasure as the Holy Ghost is + gotten by the mere hearing of faith. The hearer likes to reason like this: + Forgiveness of sins, deliverance from death, the gift of the Holy Ghost, + everlasting life are grand things. If you want to obtain these priceless + benefits, you must engage in correspondingly great efforts. And the devil + says, "Amen." + </p> + <p> + We must learn that forgiveness of sins, Christ, and the Holy Ghost, are + freely granted unto us at the preaching of faith, in spite of our + sinfulness. We are not to waste time thinking how unworthy we are of the + blessings of God. We are to know that it pleased God freely to give us His + unspeakable gifts. If He offers His gifts free of charge, why not take + them? Why worry about our lack of worthiness? Why not accept gifts with + joy and thanksgiving? + </p> + <p> + Right away foolish reason is once more offended. It scolds us. "When you + say that a person can do nothing to obtain the grace of God, you foster + carnal security. People become shiftless and will do no good at all. + Better not preach this doctrine of faith. Rather urge the people to exert + and to exercise themselves in good works, so that the Holy Ghost will feel + like coming to them." + </p> + <p> + What did Jesus say to Martha when she was very "careful and troubled about + many things" and could hardly stand to see her sister Mary sitting at the + feet of Jesus, just listening? "Martha, Martha," Jesus said, "thou art + careful and troubled about many things: but one thing is needful; and Mary + hath chosen that good part, which shall not be taken away from her." A + person becomes a Christian not by working, but by hearing. The first step + to being a Christian is to hear the Gospel. When a person has accepted the + Gospel, let him first give thanks unto God with a glad heart, and then let + him get busy on the good works to strive for, works that really please + God, and not man-made and self-chosen works. + </p> + <p> + Our opponents regard faith as an easy thing, but I know from personal + experience how hard it is to believe. That the Holy Ghost is received by + faith, is quickly said, but not so quickly done. + </p> + <p> + All believers experience this difficulty. They would gladly embrace the + Word with a full faith, but the flesh deters them. You see, our reason + always thinks it is too easy and cheap to have righteousness, the Holy + Spirit, and life everlasting by the mere hearing of the Gospel. + </p> +<p class="pre"> + VERSE 3. Are ye so foolish? having begun in the Spirit, are ye now made + perfect by the flesh? +</p> + <p> + Paul now begins to warn the Galatians against a twofold danger. The first + danger is: "Are ye so foolish, that after ye have begun in the Spirit, ye + would now end in the flesh?" + </p> + <p> + "Flesh" stands for the righteousness of reason which seeks justification + by the accomplishment of the Law. I am told that I began in the spirit + under the papacy, but am ending up in the flesh because I got married. As + though single life were a spiritual life, and married life a carnal life. + They are silly. All the duties of a Christian husband, e.g., to love his + wife, to bring up his children, to govern his family, etc., are the very + fruits of the Spirit. + </p> + <p> + The righteousness of the Law which Paul also terms the righteousness of + the flesh is so far from justifying a person that those who once had the + Holy Spirit and lost Him, end up in the Law to their complete destruction. + </p> +<p class="pre"> + VERSE 4. Have ye suffered so many things in vain? +</p> + <p> + The other danger against which the Apostle warns the Galatians is this: + "Have ye suffered so many things in vain?" Paul wants to say: "Consider + not only the good start you had and lost, but consider also the many + things you have suffered for the sake of the Gospel and for the name of + Christ. You have suffered the loss of your possessions, you have borne + reproaches, you have passed through many dangers of body and life. You + endured much for the name of Christ and you endured it faithfully. But now + you have lost everything, the Gospel, faith, and the spiritual benefit of + your sufferings for Christ's sake. What a miserable thing to endure so + many afflictions for nothing." + </p> +<p class="pre"> + VERSE 4. If it be yet in vain. +</p> + <p> + The Apostle adds the afterthought: "If it be yet in vain. I do not despair + of all hope for you. But if you continue to look to the Law for + righteousness, I think you should be told that all your past true worship + of God and all the afflictions that you have endured for Christ's sake are + going to help you not at all. I do not mean to discourage you altogether. + I do hope you will repent and amend." + </p> +<p class="pre"> + VERSE 5. He therefore that ministereth to you the Spirit, and worketh + miracles among you, doeth he it by the works of the law, or by the + hearing of faith? +</p> + <p> + This argument based on the experience of the Galatians, pleased the + Apostle so well that he returns to it after he had warned them against + their twofold danger. "You have not only received the Spirit by the + preaching of the Gospel, but by the same Gospel you were enabled to do + things." "What things?" we ask. Miracles. At least the Galatians had + manifested the striking fruits of faith which true disciples of the Gospel + manifested in those days. On one occasion the Apostle wrote: "The kingdom + of God is not in word, but in power." This "power" revealed itself not + only in readiness of speech, but in demonstrations of the supernatural + ability of the Holy Spirit. + </p> + <p> + When the Gospel is preached unto faith, hope, love, and patience, God + gives His wonder-working Spirit. Paul reminds the Galatians of this. "God + had not only brought you to faith by my preaching. He had also sanctified + you to bring forth the fruits of faith. And one of the fruits of your + faith was that you loved me so devotedly that you were willing to pluck + out your eyes for me." To love a fellow-man so devotedly as to be ready to + bestow upon him money, goods, eyes in order to secure his salvation, such + love is the fruit of the Holy Spirit. + </p> + <p> + "These products of the Spirit you enjoyed before the false apostles misled + you," the Apostle reminds the Galatians. "But you haven't manifested any + of these fruits under the regime of the Law. How does it come that you do + not grow the same fruits now? You no longer teach truly; you do not + believe boldly; you do not live well; you do not work hard; you do not + bear things patiently. Who has spoiled you that you no longer love me; + that you are not now ready to pluck out your eyes for me? What has + happened to cool your personal interest in me?" + </p> + <p> + The same thing happened to me. When I began to proclaim the Gospel, there + were many, very many who were delighted with our doctrine and had a good + opinion of us. And now? Now they have succeeded in making us so odious to + those who formerly loved us that they now hate us like poison. + </p> + <p> + Paul argues: "Your experience ought to teach you that the fruits of love + do not grow on the stump of the Law. You had not virtue prior to the + preaching of the Gospel and you have no virtues now under the regime of + the false apostles." + </p> + <p> + We, too, may say to those who misname themselves "evangelical" and flout + their new-found liberty: Have you put down the tyranny of the Pope and + obtained liberty in Christ through the Anabaptists and other fanatics? Or + have you obtained your freedom from us who preach faith in Christ Jesus? + If there is any honesty left in them they will have to confess that their + freedom dates from the preaching of the Gospel. + </p> +<p class="pre"> + VERSE 6. Even as Abraham believed God, and it was accounted to him + for righteousness. +</p> + <p> + The Apostle next adduces the example of Abraham and reviews the testimony + of the Scriptures concerning faith. The first passage is taken from + Genesis 16:6: "And he believed in the Lord; and he counted it to him for + righteousness." The Apostle makes the most of this passage. Abraham may + have enjoyed a good standing with men for his upright life, but not with + God. In the sight of God, Abraham was a condemned sinner. That he was + justified before God was not due to his own exertions, but due to his + faith. The Scriptures expressly state: "Abraham believed in the Lord; and + he counted it to him for righteousness." + </p> + <p> + Paul places the emphasis upon the two words: Abraham believed. Faith in + God constitutes the highest worship, the prime duty, the first obedience, + and the foremost sacrifice. Without faith God forfeits His glory, wisdom, + truth, and mercy in us. The first duty of man is to believe in God and to + honor Him with his faith. Faith is truly the height of wisdom, the right + kind of righteousness, the only real religion. This will give us an idea + of the excellence of faith. + </p> + <p> + To believe in God as Abraham did is to be right with God because faith + honors God. Faith says to God: "I believe what you say." When we pay + attention to reason, God seems to propose impossible matters in the + Christian Creed. To reason it seems absurd that Christ should offer His + body and blood in the Lord's Supper; that Baptism should be the washing of + regeneration; that the dead shall rise; that Christ the Son of God was + conceived in the womb of the Virgin Mary, etc. Reason shouts that all this + is preposterous. Are you surprised that reason thinks little of faith? + Reason thinks it ludicrous that faith should be the foremost service any + person can render unto God. + </p> + <p> + Let your faith supplant reason. Abraham mastered reason by faith in the + Word of God. Not as though reason ever yields meekly. It put up a fight + against the faith of Abraham. Reason protested that it was absurd to think + that Sarah who was ninety years old and barren by nature, should give + birth to a son. But faith won the victory and routed reason, that ugly + beast and enemy of God. Everyone who by faith slays reason, the world's + biggest monster, renders God a real service, a better service than the + religions of all races and all the drudgery of meritorious monks can + render. + </p> + <p> + Men fast, pray, watch, suffer. They intend to appease the wrath of God and + to deserve God's grace by their exertions. But there is no glory in it for + God, because by their exertions these workers pronounce God an unmerciful + slave driver, an unfaithful and angry Judge. They despise God, make a liar + out of Him, snub Christ and all His benefits; in short they pull God from + His throne and perch themselves on it. + </p> + <p> + Faith truly honors God. And because faith honors God, God counts faith for + righteousness. + </p> + <p> + Christian righteousness is the confidence of the heart in God through + Christ Jesus. Such confidence is accounted righteousness for Christ's + sake. Two things make for Christian righteousness: Faith in Christ, which + is a gift of God; and God's acceptance of this imperfect faith of ours for + perfect righteousness. Because of my faith in Christ, God overlooks my + distrust, the unwillingness of my spirit, my many other sins. Because the + shadow of Christ's wing covers me I have no fear that God will cover all + my sins and take my imperfections for perfect righteousness. + </p> + <p> + God "winks" at my sins and covers them up. God says: "Because you believe + in My Son I will forgive your sins until death shall deliver you from the + body of sin." + </p> + <p> + Learn to understand the constitution of your Christian righteousness. + Faith is weak, but it means enough to God that He will not lay sin to our + charge. He will not punish nor condemn us for it. He will forgive our sins + as though they amount to nothing at all. He will do it not because we are + worthy of such mercy. He will do it for Jesus' sake in whom we believe. + </p> + <p> + Paradoxically, a Christian is both right and wrong, holy and profane, an + enemy of God and a child of God. These contradictions no person can + harmonize who does not understand the true way of salvation. Under the + papacy we were told to toil until the feeling of guilt had left us. But + the authors of this deranged idea were frequently driven to despair in the + hour of death. It would have happened to me, if Christ had not mercifully + delivered me from this error. + </p> + <p> + We comfort the afflicted sinner in this manner: Brother, you can never be + perfect in this life, but you can be holy. He will say: "How can I be holy + when I feel my sins?" I answer: You feel sin? That is a good sign. To + realize that one is ill is a step, and a very necessary step, toward + recovery. "But how will I get rid of my sin?" he will ask. I answer: See + the heavenly Physician, Christ, who heals the broken-hearted. Do not + consult that Quackdoctor, Reason. Believe in Christ and your sins will be + pardoned. His righteousness will become your righteousness, and your sins + will become His sins. + </p> + <p> + On one occasion Jesus said to His disciples: "The Father loveth you." Why? + Not because the disciples were Pharisees, or circumcised, or particularly + attentive to the Law. Jesus said: "The Father loveth you, because ye have + loved me, and have believed that I came out from God. It pleased you to + know that the Father sent me into the world. And because you believed it + the Father loves you." On another occasion Jesus called His disciples evil + and commanded them to ask for forgiveness. + </p> + <p> + A Christian is beloved of God and a sinner. How can these two + contradictions be harmonized: I am a sinner and deserve God's wrath and + punishment, and yet the Father loves me? Christ alone can harmonize these + contradictions. He is the Mediator. + </p> + <p> + Do you now see how faith justifies without works? Sin lingers in us, and + God hates sin. A transfusion of righteousness therefore becomes vitally + necessary. This transfusion of righteousness we obtain from Christ because + we believe in Him. + </p> +<p class="pre"> + VERSE 7. Know ye therefore that they which are of faith, the same are + the children of Abraham. +</p> + <p> + This is the main point of Paul's argument against the Jews: The children + of Abraham are those who believe and not those who are born of Abraham's + flesh and blood. This point Paul drives home with all his might because + the Jews attached saving value to the genealogical fact: "We are the seed + and children of Abraham." + </p> + <p> + Let us begin with Abraham and learn how this friend of God was justified + and saved. Not because he left his country, his relatives, his father's + house; not because he was circumcised; not because he stood ready to + sacrifice his own son Isaac in whom he had the promise of posterity. + Abraham was justified because he believed. Paul's argumentation runs like + this: "Since this is the unmistakable testimony of Holy Writ, why do you + take your stand upon circumcision and the Law? Was not Abraham, your + father, of whom you make so much, justified and saved without circumcision + and the Law by faith alone?" Paul therefore concludes: "They which are of + faith, the same are the children of Abraham." + </p> + <p> + Abraham was the father of the faithful. In order to be a child of the + believing Abraham you must believe as he did. Otherwise you are merely the + physical offspring of the procreating Abraham, i.e., you were conceived + and born in sin unto wrath and condemnation. + </p> + <p> + Ishmael and Isaac were both the natural children of Abraham. By rights + Ishmael should have enjoyed the prerogatives of the firstborn, if physical + generation had any special value. Nevertheless he was left out in the cold + while Isaac was called. This goes to prove that the children of faith are + the real children of Abraham. + </p> + <p> + Some find fault with Paul for applying the term "faith" in Genesis 15:6 to + Christ. They think Paul's use of the term too wide and general. They think + its meaning should be restricted to the context. They claim Abraham's + faith had no more in it than a belief in the promise of God that he should + have seed. + </p> + <p> + We reply: Faith presupposes the assurance of God's mercy. This assurance + takes in the confidence that our sins are forgiven for Christ's sake. + Never will the conscience trust in God unless it can be sure of God's + mercy and promises in Christ. Now all the promises of God lead back to the + first promise concerning Christ: "And I will put enmity between thee and + the woman, and between thy seed and her seed; it shall bruise thy head, + and thou shalt bruise his heel." The faith of the fathers in the Old + Testament era, and our faith in the New Testament are one and the same + faith in Christ Jesus, although times and conditions may differ. Peter + acknowledged this in the words: "Which neither our fathers nor we were + able to bear? But we believe that through the grace of the Lord Jesus + Christ we shall be saved, even as they." (Acts l5: 10, 11.) And Paul + writes: "And did all drink the spiritual drink; for they drank of that + spiritual Rock that followed them: and that Rock was Christ." (I Cor. + 10:4.) And Christ Himself declared: "Your father Abraham rejoiced to see + my day: and he saw it and was glad." (John 8:56.) The faith of the fathers + was directed at the Christ who was to come, while ours rests in the Christ + who has come. Time does not change the object of true faith, or the Holy + Spirit. There has always been and always will be one mind, one impression, + one faith concerning Christ among true believers whether they live in + times past, now, or in times to come. We too believe in the Christ to come + as the fathers did in the Old Testament, for we look for Christ to come + again on the last day to judge the quick and the dead. + </p> +<p class="pre"> + VERSE 7. Know ye therefore that they which are of faith, the same are + the children of Abraham. +</p> + <p> + Paul is saying: "You know from the example of Abraham and from the plain + testimony of the Scriptures that they are the children of Abraham, who + have faith in Christ, regardless of their nationality, regardless of the + Law, regardless of works, regardless of their parentage. The promise was + made unto Abraham, 'Thou shalt be a father of many nations'; again, 'And + in thee shall all families of the earth be blessed.'" To prevent the Jews + from misinterpreting the word "nations," the Scriptures are careful to say + "many nations." The true children of Abraham are the believers in Christ + from all nations. + </p> +<p class="pre"> + VERSE 8. And the Scripture, foreseeing that God would justify the + heathen through faith. +</p> + <p> + "Your boasting does not get you anywhere," says Paul to the Galatians, + "because the Sacred Scriptures foresaw and foretold long before the Law + was ever given, that the heathen should be justified by the blessed 'seed' + of Abraham and not by the Law. This promise was made four hundred and + thirty years before the Law was given. Because the Law was given so many + years after Abraham, it could not abolish the promised blessing." This + argument is strong because it is based on the exact factor of time. "Why + should you boast of the Law, my Galatians, when the Law came four hundred + and thirty years after the promise?" + </p> + <p> + The false apostles glorified the Law and despised the promise made unto + Abraham, although it antedated the Law by many years. It was after Abraham + was accounted righteous because of his faith that the Scriptures first + make mention of circumcision. "The Scriptures," says Paul, "meant to + forestall your infatuation for the righteousness of the Law by installing + the righteousness of faith before circumcision and the Law ever were + ordained." + </p> +<p class="pre"> + VERSE 8. Preached before the gospel unto Abraham, saying, In thee shall + all nations be blessed. +</p> + <p> + The Jews misconstrue this passage. They want the term "to bless" to mean + "to praise." They want the passage to read: In thee shall all the nations + of the earth be praised. But this is a perversion of the words of Holy + Writ. With the words "Abraham believed" Paul describes a spiritual + Abraham, renewed by faith and regenerated by the Holy Ghost, that he + should be the spiritual father of many nations. In that way all the + Gentiles could be given to him for an inheritance. + </p> + <p> + The Scriptures ascribe no righteousness to Abraham except through faith. + The Scriptures speak of Abraham as he stands before God, a man justified + by faith. Because of his faith God extends to him the promise: "In thee + shall all nations be blessed." + </p> +<p class="pre"> + VERSE 9. So then they which be of faith are blessed with faithful + Abraham. +</p> + <p> + The emphasis lies on the words "with faithful Abraham." Paul distinguishes + between Abraham and Abraham. There is a working and there is a believing + Abraham. With the working Abraham we have nothing to do. Let the Jews + glory in the generating Abraham; we glory in the believing Abraham of whom + the Scriptures say that he received the blessing of righteousness by + faith, not only for himself but for all who believe as he did. The world + was promised to Abraham because he believed. The whole world is blessed if + it believes as Abraham believed. + </p> + <p> + The blessing is the promise of the Gospel. That all nations are to be + blessed means that all nations are to hear the Gospel. All nations are to + be declared righteous before God through faith in Christ Jesus. To bless + simply means to spread abroad the knowledge of Christ's salvation. This is + the office of the New Testament Church which distributes the promised + blessing by preaching the Gospel, by administering the sacraments, by + comforting the broken-hearted, in short, by dispensing the benefits of + Christ. + </p> + <p> + The Jews exhibited a working Abraham. The Pope exhibits a working Christ, + or an exemplary Christ. The Pope quotes Christ's saying recorded in John + 13:15, "I have given you an example, that ye should do as I have done to + you." We do not deny that Christians ought to imitate the example of + Christ; but mere imitation will not satisfy God. And bear in mind that + Paul is not now discussing the example of Christ, but the salvation of + Christ. That Abraham submitted to circumcision at the command of God, that + he was endowed with excellent virtues, that he obeyed God in all things, + was certainly admirable of him. To follow the example of Christ, to love + one's neighbor, to do good to them that persecute you, to pray for one's + enemies, patiently to bear the ingratitude of those who return evil for + good, is certainly praiseworthy. But praiseworthy or not, such virtues do + not acquit us before God. It takes more than that to make us righteous + before God. We need Christ Himself, not His example, to save us. We need a + redeeming, not an exemplary Christ, to save us. Paul is here speaking of + the redeeming Christ and the believing Abraham, not of the model Christ or + the sweating Abraham. + </p> + <p> + The believing Abraham is not to lie buried in the grave. He is to be + dusted off and brought out before the world. He is to be praised to the + sky for his faith. Heaven and earth ought to know about him and about his + faith in Christ. The working Abraham ought to look pretty small next to + the believing Abraham. + </p> + <p> + Paul's words contain the implication of contrast. When he quotes Scripture + to the effect that all nations that share the faith of faithful Abraham + are to be blessed, Paul means to imply the contrast that all nations are + accursed without faith in Christ. + </p> +<p class="pre"> + VERSE 10. For as many as are of the works of the law are under the + curse. +</p> + <p> + The curse of God is like a flood that swallows everything that is not of + faith. To avoid the curse we must hold on to the promise of the blessing + in Christ. + </p> + <p> + The reader is reminded that all this has no bearing upon civil laws, + customs, or political matters. Civil laws and ordinances have their place + and purpose. Let every government enact the best possible laws. But civil + righteousness will never deliver a person from the condemnation of God's + Law. + </p> + <p> + I have good reason for calling your attention to this. People easily + mistake civil righteousness for spiritual righteousness. In civil life we + must, of course, pay attention to laws and deeds, but in the spiritual + life we must not think to be justified by laws and works, but always keep + in mind the promise and blessing of Christ, our only Savior. + </p> + <p> + According to Paul everything that is not of faith is sin. When our + opponents hear us repeat this statement of Paul, they make it appear as if + we taught that governments should not be honored, as if we favored + rebellion against the constituted authorities, as if we condemned all + laws. Our opponents do us a great wrong, for we make a clear-cut + distinction between civil and spiritual affairs. + </p> + <p> + Governmental laws and ordinances are blessings of God for this life only. + As for everlasting life, temporal blessings are not good enough. + Unbelievers enjoy more temporal blessings than the Christians. Civil or + legal righteousness may be good enough for this life but not for the life + hereafter. Otherwise the infidels would be nearer heaven than the + Christians, for infidels often excel in civil righteousness. + </p> +<p class="pre"> + VERSE 10. 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. +</p> + <p> + Paul goes on to prove from this quotation out of the Book of Deuteronomy + that all men who are under the Law are under the sentence of sin, of the + wrath of God, and of everlasting death. Paul produces his proof in a + roundabout way. He turns the negative statement, "Cursed is every one that + continueth not in all things which are written in the book of the law to + do them," into a positive statement, "As many as are of the works of the + law are under the curse." These two statements, one by Paul and the other + by Moses, appear to conflict. Paul declares, "Whosoever shall do the works + of the Law, is accursed." Moses declares, "Whosoever shall not do the + works of the Law, is accursed." How can these two contradictory statements + be reconciled? How can the one statement prove the other? No person can + hope to understand Paul unless he understands the article of + justification. These two statements are not at all inconsistent. + </p> + <p> + We must bear in mind that to do the works of the Law does not mean only to + live up to the superficial requirements of the Law, but to obey the spirit + of the Law to perfection. But where will you find the person who can do + that? Let him step forward and we will praise him. + </p> + <p> + Our opponents have their answer ready-made. They quote Paul's own + statement in Romans 2:13, "The doers of the law shall be justified." Very + well. But let us first find out who the doers of the law are. They call a + "doer" of the Law one who performs the Law in its literal sense. This is + not to "do" the Law. This is to sin. When our opponents go about to + perform the Law they sin against the first, the second, and the third + commandments, in fact they sin against the whole Law. For God requires + above all that we worship Him in spirit and in faith. In observing the Law + for the purpose of obtaining righteousness without faith in Christ these + law-workers go smack against the Law and against God. They deny the + righteousness of God, His mercy, and His promises. They deny Christ and + all His benefits. + </p> + <p> + In their ignorance of the true purpose of the Law the exponents of the Law + abuse the Law, as Paul says, Romans 10:3, "For they, being ignorant of + God's righteousness, and going about to establish their own righteousness, + have not submitted themselves unto the righteousness of God." + </p> + <p> + In their folly our opponents rush into the Scriptures, pick out a sentence + here and a sentence there about the Law and imagine they know all about + it. Their work-righteousness is plain idolatry and blasphemy against God. + No wonder they abide under the curse of God. + </p> + <p> + Because God saw that we could not fulfill the Law, He provided a way of + salvation long before the Law was ever given, a salvation that He promised + to Abraham, saying, "In thee shall all nations be blessed." + </p> + <p> + The very first thing for us to do is to believe in Christ. First, we must + receive the Holy Spirit, who enlightens and sanctifies us so that we can + begin to do the Law, i.e., to love God and our neighbor. Now, the Holy + Ghost is not obtained by the Law, but by faith in Christ. In the last + analysis, to do the Law means to believe in Jesus Christ. The tree comes + first, and then come the fruits. + </p> + <p> + The scholastics admit that a mere external and superficial performance of + the Law without sincerity and good will is plain hypocrisy. Judas acted + like the other disciples. What was wrong with Judas? Mark what Rome + answers, "Judas was a reprobate. His motives were perverse, therefore his + works were hypocritical and no good." Well, well. Rome does admit, after + all, that works in themselves do not justify unless they issue from a + sincere heart. Why do our opponents not profess the same truth in + spiritual matters? There, above all, faith must precede everything. The + heart must be purified by faith before a person can lift a finger to + please God. + </p> + <p> + There are two classes of doers of the Law, true doers and hypocritical + doers. The true doers of the Law are those who are moved by faith in + Christ to do the Law. The hypocritical doers of the Law are those who seek + to obtain righteousness by a mechanical performance of good works while + their hearts are far removed from God. They act like the foolish carpenter + who starts with the roof when he builds a house. Instead of doing the Law, + these law-conscious hypocrites break the Law. They break the very first + commandment of God by denying His promise in Christ. They do not worship + God in faith. They worship themselves. + </p> + <p> + No wonder Paul was able to foretell the abominations that Antichrist would + bring into the Church. That Antichrists would come, Christ Himself + prophesied, Matthew 24:5, "For many shall come in my name, saying, I am + Christ; and shall deceive many." Whoever seeks righteousness by works + denies God and makes himself God. He is an Antichrist because he ascribes + to his own works the omnipotent capability of conquering sin, death, + devil, hell, and the wrath of God. An Antichrist lays claim to the honor + of Christ. He is an idolater of himself. The law-righteous person is the + worst kind of infidel. + </p> + <p> + Those who intend to obtain righteousness by their own efforts do not say + in so many words: "I am God; I am Christ." But it amounts to that. They + usurp the divinity and office of Christ. The effect is the same as if they + said, "I am Christ; I am a Savior. I save myself and others." This is the + impression the monks give out. + </p> + <p> + The Pope is the Antichrist, because he is against Christ, because he takes + liberties with the things of God, because he lords it over the temple of + God. + </p> + <p> + I cannot tell you in words how criminal it is to seek righteousness before + God without faith in Christ, by the works of the Law. It is the + abomination standing in the holy place. It deposes the Creator and deifies + the creature. + </p> + <p> + The real doers of the Law are the true believers. The Holy Spirit enables + them to love God and their neighbor. But because we have only the + first-fruits of the Spirit and not the tenth-fruits, we do not observe the + Law perfectly. This imperfection of ours, however, is not imputed to us, + for Christ's sake. + </p> + <p> + Hence, the statement of Moses, "Cursed is every one that continueth not in + all things which are written in the book of the law to do them," is not + contrary to Paul. Moses requires perfect doers of the Law. But where will + you find them? Nowhere. Moses himself confessed that he was not a perfect + doer of the Law. He said to the Lord: "Pardon our iniquity and our sin." + Christ alone can make us innocent of any transgression. How so? First, by + the forgiveness of our sins and the imputation of His righteousness. + Secondly, by the gift of the Holy Ghost, who engenders new life and + activity in us. + </p> +<p class="pre"> + Objections to the Doctrine of Faith Disproved +</p> + <p> + Here we shall take the time to enter upon the objections which our + opponents raise against the doctrine of faith. There are many passages in + the Bible that deal with works and the reward of works which our opponents + cite against us in the belief that these will disprove the doctrine of + faith which we teach. + </p> + <p> + The scholastics grant that according to the reasonable order of nature + being precedes doing. They grant that any act is faulty unless it proceeds + from a right motive. They grant that a person must be right before he can + do right. Why don't they grant that the right inclination of the heart + toward God through faith in Christ must precede works? + </p> + <p> + In the eleventh chapter of the Epistle to the Hebrews we find a catalogue + of various works and deeds of the saints of the Bible. David, who killed a + lion and a bear, and defeated Goliath, is mentioned. In the heroic deeds + of David the scholastic can discover nothing more than outward + achievement. But the deeds of David must be evaluated according to the + personality of David. When we understand that David was a man of faith, + whose heart trusted in the Lord, we shall understand why he could do such + heroic deeds. David said: "The Lord that delivered me out of the paw of + the lion, and out of the paw of the bear, he will deliver me out of the + hand of this Philistine." Again: "Thou comest to me with a sword, and with + a spear, and with a shield: but I come to thee in the name of the Lord of + hosts, the God of the armies of Israel, whom thou hast defied. This day + will the Lord deliver thee into mine hand; and I will smite thee, and take + thine head from thee." (I Samuel 17:37, 45, 46.) Before David could + achieve a single heroic deed he was already a man beloved of God, strong + and constant in faith. + </p> + <p> + Of Abel it is said in the same Epistle: "By faith Abel offered unto God a + more excellent sacrifice than Cain." When the scholastics come upon the + parallel passage in Genesis 4:4 they get no further than the words: "And + the Lord had respect unto Abel and to his offering." "Aha!" they cry. + "See, God has respect to offerings. Works do justify." With mud in their + eyes they cannot see that the text says in Genesis that the Lord had + respect to the person of Abel first. Abel pleased the Lord because of his + faith. Because the person of Abel pleased the Lord, the offering of Abel + pleased the Lord also. The Epistle to the Hebrews expressly states: "By + faith Abel offered unto God a more excellent sacrifice." + </p> + <p> + In our dealings with God the work is worth nothing without faith, for + "without faith it is impossible to please him." (Hebrews 11:6.) The + sacrifice of Abel was better than the sacrifice of Cain, because Abel had + faith. As to Cain he had no faith or trust in God's grace, but strutted + about in his own fancied worth. When God refused to recognize Cain's + worth, Cain got angry at God and at Abel. The Holy Spirit speaks of faith + in different ways in the Sacred Scriptures. Sometimes He speaks of faith + independently of other matters. When the Scriptures speak of faith in the + absolute or abstract, faith refers to justification directly. But when the + Scripture speaks of rewards and works it speaks of compound or relative + faith. We will furnish some examples. Galatians 5:6, "Faith which worketh + by love." Leviticus 18:5, "Which if a man do, he shall live in them." + Matthew 19:17, "If thou wilt enter into life, keep the commandments." + Psalm 37:27, "Depart from evil, and do good." In these and other passages + where mention is made of doing, the Scriptures always speak of a faithful + doing, a doing inspired by faith. "Do this and thou shalt live," means: + First have faith in Christ, and Christ will enable you to do and to live. + </p> + <p> + In the Word of God all things that are attributed to works are + attributable to faith. Faith is the divinity of works. Faith permeates all + the deeds of the believer, as Christ's divinity permeated His humanity. + Abraham was accounted righteous because faith pervaded his whole + personality and his every action. + </p> + <p> + When you read how the fathers, prophets, and kings accomplished great + deeds, remember to explain them as the Epistle to the Hebrews accounts for + them: "Who through faith subdued kingdoms, wrought righteousness, obtained + promises, stopped the mouths of lions." (Hebrews 11:33.) In this way will + we correctly interpret all those passages that seem to support the + righteousness of works. The Law is truly observed only through faith. + Hence, every "holy," "moral" law-worker is accursed. + </p> + <p> + Supposing that this explanation will not satisfy the scholastics, + supposing that they should completely wrap me up in their arguments (they + cannot do it), I would rather be wrong and give all credit to Christ + alone. Here is Christ. Paul, Christ's apostle, declares that "Christ hath + redeemed us from the curse of the law, being made a curse for us." (Gal. + 3:13.) I hear with my own ears that I cannot be saved except by the blood + and death of Christ. I conclude, therefore, that it is up to Christ to + overcome my sins, and not up to the Law, or my own efforts. If He is the + price of my redemption, if He was made sin for my justification, I don't + give a care if you quote me a thousand Scripture passages for the + righteousness of works against the righteousness of faith. I have the + Author and Lord of the Scriptures on my side. I would rather believe Him + than all that riffraff of "pious" law-workers. + </p> +<p class="pre"> + VERSE 11. But that no man is justified by the law in the sight of God, + it is evident: for, The just shall live by faith. +</p> + <p> + The Apostle draws into his argument the testimony of the Prophet Habakkuk: + "The just shall live by his faith." This passage carries much weight + because it eliminates the Law and the deeds of the Law as factors in the + process of our justification. + </p> + <p> + The scholastics misconstrue this passage by saying: "The just shall live + by faith, if it is a working faith, or a faith formed and performed by + charitable works." Their annotation is a forgery. To speak of formed or + unformed faith, a sort of double faith, is contrary to the Scriptures. If + charitable works can form and perfect faith I am forced to say eventually + that charitable deeds constitute the essential factor in the Christian + religion. Christ and His benefits would be lost to us. + </p> +<p class="pre"> + VERSE 12. And the law is not of faith. +</p> + <p> + In direct opposition to the scholastics Paul declares: "The law is not of + faith." What is this charity the scholastics talk so much about? Does not + the Law command charity? The fact is the Law commands nothing but charity, + as we may gather from the following Scripture passages: "Thou shalt love + the Lord thy God with all thine heart, and with all thy soul, and with all + thy might" (Deut. 6:5.) "Strewing mercy unto thousands of them that love + me, and keep my commandments." (Exodus 20:6.) "On these two commandments + hang all the law and the prophets." (Matt. 22:40.) If the law requires + charity, charity is part of the Law and not of faith. Since Christ has + displaced the Law which commands charity, it follows that charity has been + abrogated with the Law as a factor in our justification, and only faith is + left. + </p> +<p class="pre"> + VERSE 12. But, The man that doeth them shall live in them. +</p> + <p> + Paul undertakes to explain the difference between the righteousness of the + Law and the righteousness of faith. The righteousness of the Law is the + fulfillment of the Law according to the passage: "The man that doeth them + shall live in them." The righteousness of faith is to believe the Gospel + according to the passage: "The just shall live by faith." The Law is a + statement of debit, the Gospel a statement of credit. By this distinction + Paul explains why charity which is the commandment of the Law cannot + justify, because the Law contributes nothing to our justification. + </p> + <p> + Indeed, works do follow after faith, but faith is not therefore a + meritorious work. Faith is a gift. The character and limitations of the + Law must be rigidly maintained. + </p> + <p> + When we believe in Christ we live by faith. When we believe in the Law we + may be active enough but we have no life. The function of the Law is not + to give life; the function of the Law is to kill. True, the Law says: "The + man that doeth them shall live in them." But where is the person who can + do "them," i.e., love God with all his heart, soul, and mind, and his + neighbor as himself? + </p> + <p> + Paul has nothing against those who are justified by faith and therefore + are true doers of the Law. He opposes those who think they can fulfill the + Law when in reality they can only sin against the Law by trying to obtain + righteousness by the Law. The Law demands that we fear, love, and worship + God with a true faith. The law-workers fail to do this. Instead, they + invent new modes of worship and new kinds of works which God never + commanded. They provoke His anger according to the passage: "But in vain + they do worship me, teaching for doctrines the commandments of men." + (Matthew 15:9.) Hence, the law-righteous workers are downright rebels + against God, and idolaters who constantly sin against the first + commandment. In short, they are no good at-all though outwardly they seem + to be extremely solicitous of the honor of God. + </p> + <p> + We who are justified by faith as the saints of old, may be under the Law, + but we are not under the curse of the Law because sin is not imputed to us + for Christ's sake. If the Law cannot be fulfilled by the believers, if sin + continues to cling to them despite their love for God, what can you expect + of people who are not yet justified by faith, who are still enemies of God + and His Word, like the unbelieving law-workers? It goes to show how + impossible it is for those who have not been justified by faith to fulfill + the Law. + </p> +<p class="pre"> + VERSE 13. Christ 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. +</p> + <p> + Jerome and his present-day followers rack their miserable brains over this + comforting passage in an effort to save Christ from the fancied insult of + being called a curse. They say: "This quotation from Moses does not apply + to Christ. Paul is taking liberties with Moses by generalizing the + statements in Deuteronomy 21:23. Moses has 'he that is hanged.' Paul puts + it 'every one that hangeth.' On the other hand, Paul omits the words 'of + God' in his quotation from Moses: 'For he that is hanged is accursed of + God.' Moses speaks of a criminal who is worthy of death." "How," our + opponents ask, "can this passage be applied to the holy Christ as if He + were accursed of God and worthy to be hanged?" This piece of exegesis may + impress the naive as a zealous attempt to defend the honor and glory of + Christ. Let us see what Paul has in mind. + </p> + <p> + Paul does not say that Christ was made a curse for Himself. The accent is + on the two words "for us." Christ is personally innocent. Personally, He + did not deserve to be hanged for any crime of His own doing. But because + Christ took the place of others who were sinners, He was hanged like any + other transgressor. The Law of Moses leaves no loopholes. It says that a + transgressor should be hanged. Who are the other sinners? We are. The + sentence of death and everlasting damnation had long been pronounced over + us. But Christ took all our sins and died for them on the Cross. "He was + numbered with the transgressors; and he bare the sin of many, and made + intercession for the transgressors." (Isaiah 53:12.) + </p> + <p> + All the prophets of old said that Christ should be the greatest + transgressor, murderer, adulterer, thief, blasphemer that ever was or ever + could be on earth. When He took the sins of the whole world upon Himself, + Christ was no longer an innocent person. He was a sinner burdened with the + sins of a Paul who was a blasphemer; burdened with the sins of a Peter who + denied Christ; burdened with the sins of a David who committed adultery + and murder, and gave the heathen occasion to laugh at the Lord. In short, + Christ was charged with the sins of all men, that He should pay for them + with His own blood. The curse struck Him. The Law found Him among sinners. + He was not only in the company of sinners. He had gone so far as to invest + Himself with the flesh and blood of sinners. So the Law judged and hanged + Him for a sinner. + </p> + <p> + In separating Christ from us sinners and holding Him up as a holy + exemplar, errorists rob us of our best comfort. They misrepresent Him as a + threatening tyrant who is ready to slaughter us at the slightest + provocation. + </p> + <p> + I am told that it is preposterous and wicked to call the Son of God a + cursed sinner. I answer: If you deny that He is a condemned sinner, you + are forced to deny that Christ died. It is not less preposterous to say, + the Son of God died, than to say, the Son of God was a sinner. + </p> + <p> + John the Baptist called Him "the lamb of God, which taketh away the sin of + the world." Being the unspotted Lamb of God, Christ was personally + innocent. But because He took the sins of the world His sinlessness was + defiled with the sinfulness of the world. Whatever sins I, you, all of us + have committed or shall commit, they are Christ's sins as if He had + committed them Himself. Our sins have to be Christ's sins or we shall + perish forever. + </p> + <p> + Isaiah declares of Christ: "The Lord hath laid on him the iniquity of us + all." We have no right to minimize the force of this declaration. God does + not amuse Himself with words. What a relief for a Christian to know that + Christ is covered all over with my sins, your sins, and the sins of the + whole world. + </p> + <p> + The papists invented their own doctrine of faith. They say charity creates + and adorns their faith. By stripping Christ of our sins, by making Him + sinless, they cast our sins back at us, and make Christ absolutely + worthless to us. What sort of charity is this? If that is a sample of + their vaunted charity we want none of it. + </p> + <p> + Our merciful Father in heaven saw how the Law oppressed us and how + impossible it was for us to get out from under the curse of the Law. He + therefore sent His only Son into the world and said to Him: "You are now + Peter, the liar; Paul, the persecutor; David, the adulterer; Adam, the + disobedient; the thief on the cross. You, My Son, must pay the world's + iniquity." The Law growls: "All right. If Your Son is taking the sin of + the world, I see no sins anywhere else but in Him. He shall die on the + Cross." And the Law kills Christ. But we go free. + </p> + <p> + The argument of the Apostle against the righteousness of the Law is + impregnable. If Christ bears our sins, we do not bear them. But if Christ + is innocent of our sins and does not bear them, we must bear them, and we + shall die in our sins. "But thanks be to God, which giveth us the victory + through our Lord Jesus Christ." + </p> + <p> + Let us see how Christ was able to gain the victory over our enemies. The + sins of the whole world, past, present, and future, fastened themselves + upon Christ and condemned Him. But because Christ is God He had an + everlasting and unconquerable righteousness. These two, the sin of the + world and the righteousness of God, met in a death struggle. Furiously the + sin of the world assailed the righteousness of God. Righteousness is + immortal and invincible. On the other hand, sin is a mighty tyrant who + subdues all men. This tyrant pounces on Christ. But Christ's righteousness + is unconquerable. The result is inevitable. Sin is defeated and + righteousness triumphs and reigns forever. + </p> + <p> + In the same manner was death defeated. Death is emperor of the world. He + strikes down kings, princes, all men. He has an idea to destroy all life. + But Christ has immortal life, and life immortal gained the victory over + death. Through Christ death has lost her sting. Christ is the Death of + death. + </p> + <p> + The curse of God waged a similar battle with the eternal mercy of God in + Christ. The curse meant to condemn God's mercy. But it could not do it + because the mercy of God is everlasting. The curse had to give way. If the + mercy of God in Christ had lost out, God Himself would have lost out, + which, of course, is impossible. + </p> + <p> + "Christ," says Paul, "spoiled principalities and powers, He made a show of + them openly, triumphing over them in it." (Col. 2:15.) They cannot harm + those who hide in Christ. Sin, death, the wrath of God, hell, the devil + are mortified in Christ. Where Christ is near the powers of evil must keep + their distance. St. John says: "And this is the victory that overcometh + the world, even our faith." (I John 5:4.) + </p> + <p> + You may now perceive why it is imperative to believe and confess the + divinity of Christ. To overcome the sin of a whole world, and death, and + the wrath of God was no work for any creature. The power of sin and death + could be broken only by a greater power. God alone could abolish sin, + destroy death, and take away the curse of the Law. God alone could bring + righteousness, life, and mercy to light. In attributing these achievements + to Christ the Scriptures pronounce Christ to be God forever. The article + of justification is indeed fundamental. If we remain sound in this one + article, we remain sound in all the other articles of the Christian faith. + When we teach justification by faith in Christ we confess at the same time + that Christ is God. + </p> + <p> + I cannot get over the blindness of the Pope's theologians. To imagine that + the mighty forces of sin, death, and the curse can be vanquished by the + righteousness of man's paltry works, by fasting, pilgrimages, masses, + vows, and such gewgaws. These blind leaders of the blind turn the poor + people over to the mercy of sin, death, and the devil. What chance has a + defenseless human creature against these powers of darkness? They train + sinners who are ten times worse than any thief, whore, murderer. The + divine power of God alone can destroy sin and death, and create + righteousness and life. + </p> + <p> + When we hear that Christ was made a curse for us, let us believe it with + joy and assurance. By faith Christ changes places with us. He gets our + sins, we get His holiness. + </p> + <p> + By faith alone can we become righteous, for faith invests us with the + sinlessness of Christ. The more fully we believe this, the fuller will be + our joy. If you believe that sin, death, and the curse are void, why, they + are null, zero. Whenever sin and death make you nervous write it down as + an illusion of the devil. There is no sin now, no curse, no death, no + devil because Christ has done away with them. This fact is sure. There is + nothing wrong with the fact. The defect lies in our lack of faith. + </p> + <p> + In the Apostolic Creed we confess: "I believe in the holy Christian + Church." That means, I believe that there is no sin, no curse, no evil in + the Church of God. Faith says: "I believe that." But if you want to + believe your eyes you will find many shortcomings and offenses in the + members of the holy Church. You see them succumb to temptation, you see + them weak in faith, you see them giving way to anger, envy, and other evil + dispositions. "How can the Church be holy?" you ask. It is with the + Christian Church as it is with the individual Christian. If I examine + myself I find enough unholiness to shock me. But when I look at Christ in + me I find that I am altogether holy. And so it is with the Church. + </p> + <p> + Holy Writ does not say that Christ was under the curse. It says directly + that Christ was made a curse. In II Corinthians 5:21 Paul writes: "For he + (God) hath made him (Christ) to be sin for us, who knew no sin; that we + might be made the righteousness of God in him." Although this and similar + passages may be properly explained by saying that Christ was made a + sacrifice for the curse and for sin, yet in my judgment it is better to + leave these passages stand as they read: Christ was made sin itself; + Christ was made the curse itself. When a sinner gets wise to himself he + does not only feel miserable, he feels like misery personified; he does + not only feel like a sinner, he feels like sin itself. + </p> + <p> + To finish with this verse: All evils would have overwhelmed us, as they + shall overwhelm the unbelievers forever, if Christ had not become the + great transgressor and guilty bearer of all our sins. The sins of the + world got Him down for a moment. They came around Him like water. Of + Christ, the Old Testament Prophet complained: "Thy fierce wrath goeth over + me; thy terrors have cut me off." (Psalm 88 16.) By Christ's salvation we + have been delivered from the terrors of God to a life of eternal felicity. + </p> +<p class="pre"> + VERSE 14. That the blessing of Abraham might come, on the Gentiles + through Jesus Christ. +</p> + <p> + Paul always keeps this text before him: "In thy seed shall all the nations + of the earth be blessed." The blessing promised unto Abraham could come + upon the Gentiles only by Christ, the seed of Abraham. To become a + blessing unto all nations Christ had to be made a curse to take away the + curse from the nations of the earth. The merit that we plead, and the work + that we proffer is Christ who was made a curse for us. + </p> + <p> + Let us become expert in the art of transferring our sins, our death, and + every evil from ourselves to Christ; and Christ's righteousness and + blessing from Christ to ourselves. + </p> +<p class="pre"> + VERSE 14. That we might receive the promise of the Spirit through faith. +</p> + <p> + "The promise of the Spirit" is Hebrew for "the promised Spirit." The + Spirit spells freedom from the Law, sin, death, the curse, hell, and the + judgment of God. No merits are mentioned in connection with this promise + of the Spirit and all the blessings that go with Him. This Spirit of many + blessings is received by faith alone. Faith alone builds on the promises + of God, as Paul says in this verse. + </p> + <p> + Long ago the prophets visualized the happy changes Christ would effect in + all things. Despite the fact that the Jews had the Law of God they never + ceased to look longingly for Christ. After Moses no prophet or king added + a single law to the Book. Any changes or additions were deferred to the + time of Christ's coming. Moses told the people: "The Lord thy God will + raise up unto thee a Prophet from the midst of thee, of thy brethren, like + unto me; unto him ye shall hearken." (Deut. 18:15.) + </p> + <p> + God's people of old felt that the Law of Moses could not be improved upon + until the Messiah would bring better things than the Law, i.e., grace and + remission of sins. + </p> +<p class="pre"> + VERSE 15. Brethren, I speak after the manner of men; Though it be but + a man's covenant, yet if it be confirmed, no man disannulleth, or + addeth thereto. +</p> + <p> + After the preceding, well-taken argument, Paul offers another based on the + similarity between a man's testament and God's testament. A man's + testament seems too weak a premise for the Apostle to argue from in + confirmation of so important a matter as justification. We ought to prove + earthly things by heavenly things, and not heavenly things by earthly + things. But where the earthly thing is an ordinance of God we may use it + to prove divine matters. In Matthew 7:11 Christ Himself argued from + earthly to heavenly things when He said: "If ye then, being evil, know how + to give good gifts to your children; how much more shall your Father which + is in heaven give good things to them that ask him?" + </p> + <p> + To come to Paul's argument. Civil law, which is God's ordinance, prohibits + tampering with any testament of man. Any person's last will and testament + must be respected. Paul asks: "Why is it that man's last will is + scrupulously respected and not God's testament? You would not think of + breaking faith with a man's testament. Why do you not keep faith with + God's testament?" + </p> + <p> + The Apostle says that he is speaking after the manner of men. He means to + say: "I will give you an illustration from the customs of men. If a man's + last will is respected, and it is, how much more ought the testament of + God be honored: 'In thy seed shall all the nations of the earth be + blessed.' When Christ died, this testament was sealed by His blood. After + His death the testament was opened, it was published to the nations. No + man ought to alter God's testament as the false apostles do who substitute + the Law and traditions of men for the testament of God." + </p> + <p> + As the false prophets tampered with God's testament in the days of Paul, + so many do in our day. They will observe human laws punctiliously, but the + laws of God they transgress without the flicker of an eyelid. But the time + will come when they will find out that it is no joke to pervert the + testament of God. + </p> +<p class="pre"> + VERSE 16. Now to Abraham and his seed were the promises made. He + saith not, And to seeds, as of many; but as of one, And to thy seed, + which is Christ. +</p> + <p> + The word testament is another name for the promise that God made unto + Abraham concerning Christ. A testament is not a law, but an inheritance. + Heirs do not look for laws and assessments when they open a last will; + they look for grants and favors. The testament which God made out to + Abraham did not contain laws. It contained promises of great spiritual + blessings. + </p> + <p> + The promises were made in view of Christ, in one seed, not in many seeds. + The Jews will not accept this interpretation. They insist that the + singular "seed" is put for the plural "seeds." We prefer the + interpretation of Paul, who makes a fine case for Christ and for us out of + the singular "seed," and is after all inspired to do so by the Holy Ghost. + </p> +<p class="pre"> + VERSE 17. And 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. +</p> + <p> + The Jews assert that God was not satisfied with His promises, but after + four hundred and thirty years He gave the Law. "God," they say, "must have + mistrusted His own promises, and considered them inadequate for salvation. + Therefore He added to His promises something better, the Law. The Law," + they say, "canceled the promises." + </p> + <p> + Paul answers: "The Law was given four hundred and thirty years after the + promise was made to Abraham. The Law could not cancel the promise because + the promise was the testament of God, confirmed by God in Christ many + years before the Law. What God has once promised He does not take back. + Every promise of God is a ratified promise." + </p> + <p> + Why was the Law added to the promise? Not to serve as a medium by which + the promise might be obtained. The Law was added for these reasons: That + there might be in the world a special people, rigidly controlled by the + Law, a people out of which Christ should be born in due time; and that men + burdened by many laws might sigh and long for Him, their Redeemer, the + seed of Abraham. Even the ceremonies prescribed by the Law foreshadowed + Christ. Therefore the Law was never meant to cancel the promise of God. + The Law was meant to confirm the promise until the time should come when + God would open His testament in the Gospel of Jesus Christ. + </p> + <p> + God did well in giving the promise so many years before the Law, that it + may never be said that righteousness is granted through the Law and not + through the promise. If God had meant for us to be justified by the Law, + He would have given the Law four hundred and thirty years before the + promise, at least He would have given the Law at the same time He gave the + promise. But He never breathed a word about the Law until four hundred + years after. The promise is therefore better than the Law. The Law does + not cancel the promise, but faith in the promised Christ cancels the Law. + </p> + <p> + The Apostle is careful to mention the exact number of four hundred and + thirty years. The wide divergence in the time between the promise and the + Law helps to clinch Paul's argument that righteousness is not obtained by + the Law. + </p> + <p> + Let me illustrate. A man of great wealth adopts a strange lad for his son. + Remember, he does not owe the lad anything. In due time he appoints the + lad heir to his entire fortune. Several years later the old man asks the + lad to do something for him. And the young lad does it. Can the lad then + go around and say that he deserved the inheritance by his obedience to the + old man's request? How can anybody say that righteousness is obtained by + obedience to the Law when the Law was given four hundred and thirty years + after God's promise of the blessing? + </p> + <p> + One thing is certain, Abraham was never justified by the Law, for the + simple reason that the Law was not in his day. If the Law was non-existent + how could Abraham obtain righteousness by the Law? Abraham had nothing + else to go by but the promise. This promise he believed and that was + counted unto him for righteousness. If the father obtained righteousness + through faith, the children get it the same way. + </p> + <p> + We use the argument of time also. We say our sins were taken away by the + death of Christ fifteen hundred years ago, long before there were any + religious orders, canons, or rules of penance, merits, etc. What did + people do about their sins before these new inventions were hatched up? + </p> + <p> + Paul finds his arguments for the righteousness of faith everywhere. Even + the element of time serves to build his case against the false apostles. + Let us fortify our conscience with similar arguments. They help us in the + trials of our faith. They turn our attention from the Law to the promises, + from sin to righteousness; from death to life. + </p> + <p> + It is not for nothing that Paul bears down on this argument. He foresaw + this confusion of the promise and the Law creeping into the Church. + Accustom yourself to separate Law and Gospel even in regard to time. When + the Law comes to pay your conscience a visit, say: "Mister Law, you come + too soon. The four hundred and thirty years aren't up yet. When they are + up, you come again. Won't you?" + </p> +<p class="pre"> + VERSE 18. For if the inheritance be of the law, it is no more of + promise. +</p> + <p> + In Romans 4:14, the Apostle writes: "For if they which are made of the law + be heirs, faith is made void, and the promise made of none effect." It + cannot be otherwise. That the Law is something entirely different from the + promise is plain. The Law thunders: "Thou shalt, thou shalt not." The + promise of the "seed" pleads: "Take this gift of God." If the inheritance + of the gifts of God were obtained by the Law, God would be a liar. We + would have the right to ask Him: "Why did you make this promise in the + first place: 'In thy seed shall all the nations of the earth be blessed'? + Why did you not say: 'In thy works thou shalt be blessed'?" + </p> +<p class="pre"> + VERSE 18. But God gave it to Abraham by promise. +</p> + <p> + So much is certain, before the Law ever existed, God gave Abraham the + inheritance or blessing by the promise. In other words, God granted unto + Abraham remission of sins, righteousness, salvation, and everlasting life. + And not only to Abraham but to all believers, because God said: "In thy + seed shall all the nations of the earth be blessed." The blessing was + given unconditionally. The Law had no chance to butt in because Moses was + not yet born. "How then can you say that righteousness is obtained by the + Law?" + </p> + <p> + The Apostle now goes to work to explain the province and purpose of the + Law. + </p> +<p class="pre"> + VERSE 19. Wherefore then serveth the law? +</p> + <p> + The question naturally arises: If the Law was not given for righteousness + or salvation, why was it given? Why did God give the Law in the first + place if it cannot justify a person? + </p> + <p> + The Jews believed if they kept the Law they would be saved. When they + heard that the Gospel proclaimed a Christ who had come into the world to + save sinners and not the righteous; when they heard that sinners were to + enter the kingdom of heaven before the righteous, the Jews were very much + put out. They murmured: "These last have wrought but one hour, and thou + hast made them equal unto us, which have borne the burden and heat of the + day." (Matthew 20:12.) They complained that the heathen who at one time + had been worshipers of idols obtained grace without the drudgery of the + Law that was theirs. + </p> + <p> + Today we hear the same complaints. "What was the use of our having lived + in a cloister, twenty, thirty, forty years; what was the sense of having + vowed chastity, poverty, obedience; what good are all the masses and + canonical hours that we read; what profit is there in fasting, praying, + etc., if any man or woman, any beggar or scour woman is to be made equal + to us, or even be considered more acceptable unto God than we?" + </p> + <p> + Reason takes offense at the statement of Paul: "The law was added because + of transgressions." People say that Paul abrogated the Law, that he is a + radical, that he blasphemed God when he said that. People say: "We might + as well live like wild people if the Law does not count. Let us abound in + sin that grace may abound. Let us do evil that good may come of it." + </p> + <p> + What are we to do? Such scoffing distresses us, but we cannot stop it. + Christ Himself was accused of being a blasphemer and rebel. Paul and all + the other apostles were told the same things. Let the scoffers slander us, + let them spare us not. But we must not on their account keep silent. We + must speak frankly in order that afflicted consciences may find surcease. + Neither are we to pay any attention to the foolish and ungodly people for + abusing our doctrine. They are the kind that would scoff, Law or no Law. + Our first consideration must be the comfort of troubled consciences, that + they may not perish with the multitudes. + </p> + <p> + When he saw that some were offended at his doctrine, while others found in + it encouragement to live after the flesh, Paul comforted himself with the + thought that it was his duty to preach the Gospel to the elect of God, and + that for their sake he must endure all things. Like Paul we also do all + these things for the sake of God's elect. As for the scoffers and + skeptics, I am so disgusted with them that in all my life I would not open + my mouth for them once. I wish that they were back there where they belong + under the iron heel of the Pope. + </p> + <p> + People foolish but wise in their conceits jump to the conclusion: If the + Law does not justify, it is good for nothing. How about that? Because + money does not justify, would you say that money is good for nothing? + Because the eyes do not justify, would you have them taken out? Because + the Law does not justify it does not follow that the Law is without value. + We must find and define the proper purpose of the Law. We do not offhand + condemn the Law because we say it does not justify. + </p> + <p> + We say with Paul that the Law is good if it is used properly. Within its + proper sphere the Law is an excellent thing. But if we ascribe to the Law + functions for which it was never intended, we pervert not only the Law but + also the Gospel. It is the universal impression that righteousness is + obtained through the deeds of the Law. This impression is instinctive and + therefore doubly dangerous. Gross sins and vices may be recognized or else + repressed by the threat of punishment. But this sin, this opinion of man's + own righteousness refuses to be classified as sin. It wants to be esteemed + as high-class religion. Hence, it constitutes the mighty influence of the + devil over the entire world. In order to point out the true office of the + Law, and thus to stamp out that false impression of the righteousness of + the Law, Paul answers the question: "Wherefore then serveth the Law?" with + the words: + </p> +<p class="pre"> + VERSE 19. It was added because of transgressions. +</p> + <p> + All things differ. Let everything serve its unique purpose. Let the sun + shine by day, the moon and the stars by night. Let the sea furnish fish, + the earth grain, the woods trees, etc. Let the Law also serve its unique + purpose. It must not step out of character and take the place of anything + else. What is the function of the Law? "Transgression," answers the + Apostle. + </p> +<p class="pre"> + The Twofold Purpose of the Law +</p> + <p> + The Law has a twofold purpose. One purpose is civil. God has ordained + civil laws to punish crime. Every law is given to restrain sin. Does it + not then make men righteous? No. In refraining from murder, adultery, + theft, or other sins, I do so under compulsion because I fear the jail, + the noose, the electric chair. These restrain me as iron bars restrain a + lion and a bear. Otherwise they would tear everything to pieces. Such + forceful restraint cannot be regarded as righteousness, rather as an + indication of unrighteousness. As a wild beast is tied to keep it from + running amuck, so the Law bridles mad and furious man to keep him from + running wild. The need for restraint shows plainly enough that those who + need the Law are not righteous, but wicked men who are fit to be tied. No, + the Law does not justify. + </p> +<p class="pre"> + The first purpose of the Law, accordingly, is to restrain the wicked. + The devil gets people into all kinds of scrapes. Therefore God + instituted governments, parents, laws, restrictions, and civil + ordinances. At least they help to tie the devil's hands so that he does + not rage up and down the earth. This civil restraint by the Law is + intended by God for the preservation of all things, particularly for the + good of the Gospel that it should not be hindered too much by the + tumult of the wicked. But Paul is not now treating of this civil use + and function of the Law. + + The second purpose of the Law is spiritual and divine. Paul describes + this spiritual purpose of the Law in the words, "Because of + transgressions," i.e., to reveal to a person his sin, blindness, misery, + his ignorance, hatred, and contempt of God, his death, hell, and + condemnation. +</p> + <p> + This is the principal purpose of the Law and its most valuable + contribution. As long as a person is not a murderer, adulterer, thief, he + would swear that he is righteous. How is God going to humble such a person + except by the Law? The Law is the hammer of death, the thunder of hell, + and the lightning of God's wrath to bring down the proud and shameless + hypocrites. When the Law was instituted on Mount Sinai it was accompanied + by lightning, by storms, by the sound of trumpets, to tear to pieces that + monster called self-righteousness. As long as a person thinks he is right + he is going to be incomprehensibly proud and presumptuous. He is going to + hate God, despise His grace and mercy, and ignore the promises in Christ. + The Gospel of the free forgiveness of sins through Christ will never + appeal to the self-righteous. + </p> + <p> + This monster of self-righteousness, this stiff-necked beast, needs a big + axe. And that is what the Law is, a big axe. Accordingly, the proper use + and function of the Law is to threaten until the conscience is scared + stiff. + </p> + <p> + The awful spectacle at Mount Sinai portrayed the proper use of the Law. + When the children of Israel came out of Egypt a feeling of singular + holiness possessed them. They boasted: "We are the people of God. All that + the Lord hath spoken we will do." (Ex. 19:8) This feeling of holiness was + heightened when Moses ordered them to wash their clothes, to refrain from + their wives, and to prepare themselves all around. The third day came and + Moses led the people out of their tents to the foot of the mountain into + the presence of the Lord. What happened? When the children of Israel saw + the whole mountain burning and smoking, the black clouds rent by fierce + lightning flashing up and down in the inky darkness, when they heard the + sound of the trumpet blowing louder and longer, shattered by the roll of + thunder, they were so frightened that they begged Moses: "Speak thou with + us, and we will hear: but let not God speak with us, lest we die." (Ex. + 20:19.) I ask you, what good did their scrubbing, their snow-white + clothes, and their continence do them? No good at all. Not a single one + could stand in the presence of the glorious Lord. Stricken by the terror + of God, they fled back into their tents, as if the devil were after them. + </p> + <p> + The Law is meant to produce the same effect today which it produced at + Mount Sinai long ago. I want to encourage all who fear God, especially + those who intend to become ministers of the Gospel, to learn from the + Apostle the proper use of the Law. I fear that after our time the right + handling of the Law will become a lost art. Even now, although we + continually explain the separate functions of the Law and the Gospel, we + have those among us who do not understand how the Law should be used. What + will it be like when we are dead and gone? + </p> + <p> + We want it understood that we do not reject the Law as our opponents + claim. On the contrary, we uphold the Law. We say the Law is good if it is + used for the purposes for which it was designed, to check civil + transgression, and to magnify spiritual transgressions. The Law is also a + light like the Gospel. But instead of revealing the grace of God, + righteousness, and life, the Law brings sin, death, and the wrath of God + to light. This is the business of the Law, and here the business of the + Law ends, and should go no further. + </p> + <p> + The business of the Gospel, on the other hand, is to quicken, to comfort, + to raise the fallen. The Gospel carries the news that God for Christ's + sake is merciful to the most unworthy sinners, if they will only believe + that Christ by His death has delivered them from sin and everlasting death + unto grace, forgiveness, and everlasting life. By keeping in mind the + difference between the Law and the Gospel we let each perform its special + task. Of this difference between the Law and the Gospel nothing can be + discovered in the writings of the monks or scholastics, nor for that + matter in the writings of the ancient fathers. Augustine understood the + difference somewhat. Jerome and others knew nothing of it. The silence in + the Church concerning the difference between the Law and the Gospel has + resulted in untold harm. Unless a sharp distinction is maintained between + the purpose and function of the Law and the Gospel, the Christian doctrine + cannot be kept free from error. + </p> +<p class="pre"> + VERSE 19. It was added because of transgressions. +</p> + <p> + In other words, that transgressions might be recognized as such and thus + increased. When sin, death, and the wrath of God are revealed to a person + by the Law, he grows impatient, complains against God, and rebels. Before + that he was a very holy man; he worshipped and praised God; he bowed his + knees before God and gave thanks, like the Pharisee. But now that sin and + death are revealed to him by the Law he wishes there were no God. The Law + inspires hatred of God. Thus sin is not only revealed by the Law; sin is + actually increased and magnified by the Law. + </p> + <p> + The Law is a mirror to show a person what he is like, a sinner who is + guilty of death, and worthy of everlasting punishment. What is this + bruising and beating by the hand of the Law to accomplish? This, that we + may find the way to grace. The Law is an usher to lead the way to grace. + God is the God of the humble, the miserable, the afflicted. It is His + nature to exalt the humble, to comfort the sorrowing, to heal the + broken-hearted, to justify the sinners, and to save the condemned. The + fatuous idea that a person can be holy by himself denies God the pleasure + of saving sinners. God must therefore first take the sledge-hammer of the + Law in His fists and smash the beast of self-righteousness and its brood + of self-confidence, self-wisdom, self-righteousness, and self-help. When + the conscience has been thoroughly frightened by the Law it welcomes the + Gospel of grace with its message of a Savior who came into the world, not + to break the bruised reed, nor to quench the smoking flax, but to preach + glad tidings to the poor, to heal the broken-hearted, and to grant + forgiveness of sins to all the captives. + </p> + <p> + Man's folly, however, is so prodigious that instead of embracing the + message of grace with its guarantee of the forgiveness of sin for Christ's + sake, man finds himself more laws to satisfy his conscience. "If I live," + says he, "I will mend my life. I will do this, I will do that." Man, if + you don't do the very opposite, if you don't send Moses with the Law back + to Mount Sinai and take the hand of Christ, pierced for your sins, you + will never be saved. + </p> + <p> + When the Law drives you to the point of despair, let it drive you a little + farther, let it drive you straight into the arms of Jesus who says: "Come + unto me, all ye that labour and are heavy laden, and I will give you + rest." + </p> +<p class="pre"> + VERSE 19. Till the seed should come to whom the promise was made. +</p> + <p> + The Law is not to have its say indefinitely. We must know how long the Law + is to put in its licks. If it hammers away too long, no person would and + could be saved. The Law has a boundary beyond which it must not go. How + long ought the Law to hold sway? "Till the seed should come to whom the + promise was made." That may be taken literally to mean until the time of + the Gospel. "From the days of John the Baptist," says Jesus, "until now + the kingdom of heaven suffereth violence, and the violent take it by + force. For all the prophets and the law prophesied until John." (Matthew + 11:12, 13.) When Christ came the Law and the ceremonies of Moses ceased. + </p> + <p> + Spiritually, it means that the Law is not to operate on a person after he + has been humbled and frightened by the exposure of his sins and the wrath + of God. We must then say to the Law: "Mister Law, lay off him. He has had + enough. You scared him good and proper." Now it is the Gospel's turn. Now + let Christ with His gracious lips talk to him of better things, grace, + peace, forgiveness of sins, and eternal life. + </p> +<p class="pre"> + VERSE 19. And it was ordained by angels in the hand of a mediator. +</p> + <p> + The Apostle digresses a little from his immediate theme. Something + occurred to him and he throws it in by the way. It occurred to him that + the Law differs from the Gospel in another respect, in respect to + authorship. The Law was delivered by the angels, but the Gospel by the + Lord Himself. Hence, the Gospel is superior to the Law, as the word of a + lord is superior to the word of his servant. + </p> + <p> + The Law was handed down by a being even inferior to the angels, by a + middleman named Moses. Paul wants us to understand that Christ is the + mediator of a better testament than mediator Moses of the Law. Moses led + the people out of their tents to meet God. But they ran away. That is how + good a mediator Moses was. + </p> + <p> + Paul says: "How can the Law justify when that whole sanctified people of + Israel and even mediator Moses trembled at the voice of God? What kind of + righteousness do you call that when people run away from it and hate it + the worst way? If the Law could justify, people would love the Law. But + look at the children of Israel running away from it." + </p> + <p> + The flight of the children of Israel from Mount Sinai indicates how people + feel about the Law. They don't like it. If this were the only argument to + prove that salvation is not by the Law, this one Bible history would do + the work. What kind of righteousness is this law-righteousness when at the + commencement exercises of the Law Moses and the scrubbed people run away + from it so fast that an iron mountain, the Red Sea even, could not have + stopped them until they were back in Egypt once again? If they could not + hear the Law, how could they ever hope to perform the Law? + </p> + <p> + If all the world had stood at the mountain, all the world would have hated + the Law and fled from it as the children of Israel did. The whole world is + an enemy of the Law. How, then, can anyone be justified by the Law when + everybody hates the Law and its divine author? + </p> + <p> + All this goes to show how little the scholastics know about the Law. They + do not consider its spiritual effect and purpose, which is not to justify + or to pacify afflicted consciences, but to increase sin, to terrify the + conscience, and to produce wrath. In their ignorance the papists spout + about man's good will and right judgment, and man's capacity to perform + the Law of God. Ask the people of Israel who were present at the + presentation of the Law on Mount Sinai whether what the scholastics say is + true. Ask David, who often complains in the Psalms that he was cast away + from God and in hell, that he was frantic about his sin, and sick at the + thought of the wrath and judgment of God. No, the Law does not justify. + </p> +<p class="pre"> + VERSE 20. Now a mediator is not a mediator of one. +</p> + <p> + Here the Apostle briefly compares the two mediators: Moses and Christ. "A + mediator," says Paul, "is not a mediator of one." He is necessarily a + mediator of two: The offender and the offended. Moses was such a mediator + between the Law and the people who were offended at the Law. They were + offended at the Law because they did not understand its purpose. That was + the veil which Moses put over his face. The people were also offended at + the Law because they could not look at the bare face of Moses. It shone + with the glory of God. When Moses addressed the people he had to cover his + face with that veil of his. They could not listen to their mediator Moses + without another mediator, the veil. The Law had to change its face and + voice. In other words, the Law had to be made tolerable to the people. + </p> + <p> + Thus covered, the Law no longer spoke to the people in its undisguised + majesty. It became more tolerable to the conscience. This explains why men + fail to understand the Law properly, with the result that they become + secure and presumptuous hypocrites. One of two things has to be done: + Either the Law must be covered with a veil and then it loses its full + effectiveness, or it must be unveiled and then the full blast of its force + kills. Man cannot stand the Law without a veil over it. Hence, we are + forced either to look beyond the Law to Christ, or we go through life as + shameless hypocrites and secure sinners. + </p> + <p> + Paul says: "A mediator is not a mediator of one." Moses could not be a + mediator of God only, for God needs no mediator. Again, Moses could not be + a mediator of the people only. He was a mediator between God and the + people. It is the office of a mediator to conciliate the party that is + offended and to placate the party that is the offender. However, Moses' + mediation consisted only in changing the tone of the Law to make it more + tolerable to the people. Moses was merely a mediator of the veil. He could + not supply the ability to perform the Law. + </p> + <p> + What do you suppose would have happened if the Law had been given without + a mediator and the people had been denied the services of a go-between? + The people would have perished, or in case they had escaped they would + have required the services of another mediator to preserve them alive and + to keep the Law in force. Moses came along and he was made the mediator. + He covered his face with a veil. But that is as much as he could do. He + could not deliver men's consciences from the terror of the Law. The sinner + needs a better mediator. + </p> + <p> + That better mediator is Jesus Christ. He does not change the voice of the + Law, nor does He hide the Law with a veil. He takes the full blast of the + wrath of the Law and fulfills its demands most meticulously. + </p> + <p> + Of this better Mediator Paul says: "A mediator is not a mediator of one." + We are the offending party; God is the party offended. The offense is of + such a nature that God cannot pardon it. Neither can we render adequate + satisfaction for our offenses. There is discord between God and us. Could + not God revoke His Law? No. How about running away from God? It cannot be + done. It took Christ to come between us and God and to reconcile God to + us. How did Christ do it? "Blotting out the handwriting of ordinances that + was against us, which was contrary to us, and took it out of the way, + nailing it to his cross." (Col. 2:14.) + </p> + <p> + This one word, "mediator," is proof enough that the Law cannot justify. + Otherwise we should not need a mediator. + </p> + <p> + In Christian theology the Law does not justify. In fact it has the + contrary effect. The Law alarms us, it magnifies our sins until we begin + to hate the Law and its divine Author. Would you call this being justified + by the Law? + </p> + <p> + Can you imagine a more arrant outrage than to hate God and to abhor His + Law? What an excellent Law it is. Listen: "I am the Lord thy God, which + have brought thee out of the land of Egypt, out of the house of bondage. + Thou shalt have no other gods...showing mercy unto thousands... honor thy + father and thy mother; that thy days may be long upon the land..." (Ex. + 20:2, 3, 6, 12.) Are these not excellent laws, perfect wisdom? "Let not + God speak with us, lest we die," cried the children of Israel. Is it not + amazing that a person should refuse to hear things that are good for him? + Any person would be glad to hear, I should think, that he has a gracious + God who shows mercy unto thousands. Is it not amazing that people hate the + Law that promotes their safety and welfare, e.g., "Thou shalt not kill; + thou shalt not commit adultery; thou shalt not steal"? + </p> + <p> + The Law can do nothing for us except to arouse the conscience. Before the + Law comes to me I feel no sin. But when the Law comes, sin, death, and + hell are revealed to me. You would not call this being made righteous. You + would call it being condemned to death and hell-fire. + </p> +<p class="pre"> + VERSE 20. But God is one. +</p> + <p> + God does not offend anybody, therefore He needs no mediator. But we offend + God, therefore we need a mediator. And we need a better mediator than + Moses. We need Christ. + </p> +<p class="pre"> + VERSE 21. Is the law then against the promises of God? +</p> + <p> + Before he digressed Paul stated that the Law does not justify. Shall we + then discard the Law? No, no. It supplies a certain need. It supplies men + with a needed realization of their sinfulness. Now arises another + question: If the Law does no more than to reveal sin, does it not oppose + the promises of God? The Jews believed that by the restraint and + discipline of the Law the promises of God would be hastened, in fact + earned by them. + </p> + <p> + Paul answers: "Not so. On the contrary, if we pay too much attention to + the Law the promises of God will be slowed up. How can God fulfill His + promises to a people that hates the Law?" + </p> +<p class="pre"> + VERSE 21. God forbid. +</p> + <p> + God never said to Abraham: "In thee shall all the nations of the earth be + blessed because thou hast kept the Law." When Abraham was still + uncircumcised and without the Law or any law, indeed, when he was still an + idol worshiper, God said to him: "Get thee out of thy country, etc.; I am + thy shield, etc.; In thy seed shall all the nations of the earth be + blessed." These are unconditional promises which God freely made to + Abraham without respect to works. + </p> + <p> + This is aimed especially at the Jews who think that the promises of God + are impeded by their sins. Paul says: "The Lord is not slack concerning + His promises because of our sins, or hastens His promises because of any + merit on our part." God's promises are not influenced by our attitudes. + They rest in His goodness and mercy. + </p> + <p> + Just because the Law increases sin, it does not therefore obstruct the + promises of God. The Law confirms the promises, in that it prepares a + person to look for the fulfillment of the promises of God in Christ. + </p> + <p> + The proverb has it that Hunger is the best cook. The Law makes afflicted + consciences hungry for Christ. Christ tastes good to them. Hungry hearts + appreciate Christ. Thirsty souls are what Christ wants. He invites them: + "Come unto me, all ye that labour and are heavy laden, and I will give you + rest." Christ's benefits are so precious that He will dispense them only + to those who need them and really desire them. + </p> +<p class="pre"> + VERSE 21. For if there had been a law given which could have given + life, verily righteousness should have been by the law. +</p> + <p> + The Law cannot give life. It kills. The Law does not justify a person + before God; it increases sin. The Law does not secure righteousness; it + hinders righteousness. The Apostle declares emphatically that the Law of + itself cannot save. + </p> + <p> + Despite the intelligibility of Paul's statement, our enemies fail to grasp + it. Otherwise they would not emphasize free will, natural strength, the + works of supererogation, etc. To escape the charge of forgery they always + have their convenient annotation handy, that Paul is referring only to the + ceremonial and not to the moral law. But Paul includes all laws. He + expressly says: "If there had been a law given." + </p> + <p> + There is no law by which righteousness may be obtained, not a single one. + Why not? + </p> +<p class="pre"> + VERSE 22. But the Scripture hath concluded all under sin. +</p> + <p> + Where? First in the promises concerning Christ in Genesis 3:15 and in + Genesis 22:18, which speak of the seed of the woman and the seed of + Abraham. The fact that these promises were made unto the fathers + concerning Christ implies that the fathers were subject to the curse of + sin and eternal death. Otherwise why the need of promises? + </p> + <p> + Next, Holy Writ "concludes" all under sin in this passage from Paul: "For + as many as are of the works of the law are under the curse." Again, in the + passage which the Apostle quotes from Deuteronomy 27:26, "Cursed is every + one that continueth not in all things which are written in the book of the + law to do them." This passage clearly submits all men to the curse, not + only those who sin openly against the Law, but also those who sincerely + endeavor to perform the Law, inclusive of monks, friars, hermits, etc. + </p> + <p> + The conclusion is inevitable: Faith alone justified without works. If the + Law itself cannot justify, much less can imperfect performance of the Law + or the works of the Law, justify. + </p> +<p class="pre"> + VERSE 22. That the promise by faith of Jesus Christ might be given to + them that believe. +</p> + <p> + The Apostle stated before that "the Scripture hath concluded all under + sin." Forever? No, only until the promise should be fulfilled. The + promise, you will recall, is the inheritance itself or the blessing + promised to Abraham, deliverance from the Law, sin, death, and the devil, + and the free gift of grace, righteousness, salvation, and eternal life. + This promise, says Paul, is not obtained by any merit, by any law, or by + any work. This promise is given. To whom? To those who believe. In whom? + In Jesus Christ. + </p> +<p class="pre"> + VERSE 23. But before faith came. +</p> + <p> + The Apostle proceeds to explain the service which the Law is to render. + Previously Paul had said that the Law was given to reveal the wrath and + death of God upon all sinners. Although the Law kills, God brings good out + of evil. He uses the Law to bring life. God saw that the universal + illusion of self-righteousness could not be put down in any other way but + by the Law. The Law dispels all self-illusions. It puts the fear of God in + a man. Without this fear there can be no thirst for God's mercy. God + accordingly uses the Law for a hammer to break up the illusion of + self-righteousness, that we should despair of our own strength and efforts + at self-justification. + </p> +<p class="pre"> + VERSE 23. But before faith came, we were kept under the law, shut up + unto the faith which should afterwards be revealed. +</p> + <p> + The Law is a prison to those who have not as yet obtained grace. No + prisoner enjoys the confinement. He hates it. If he could he would smash + the prison and find his freedom at all cost. As long as he stays in prison + he refrains from evil deeds. Not because he wants to, but because he has + to. The bars and the chains restrain him. He does not regret the crime + that put him in jail. On the contrary, he is mighty sore that he cannot + rob and kill as before. If he could escape he would go right back to + robbing and killing. + </p> + <p> + The Law enforces good behavior, at least outwardly. We obey the Law + because if we don't we will be punished. Our obedience is inspired by + fear. We obey under duress and we do it resentfully. Now what kind of + righteousness is this when we refrain from evil out of fear of punishment? + Hence, the righteousness of the Law is at bottom nothing but love of sin + and hatred of righteousness. + </p> + <p> + All the same, the Law accomplishes this much, that it will outwardly at + least and to a certain extent repress vice and crime. + </p> + <p> + But the Law is also a spiritual prison, a veritable hell. When the Law + begins to threaten a person with death and the eternal wrath of God, a man + just cannot find any comfort at all. He cannot shake off at will the + nightmare of terror which the Law stirs up in his conscience. Of this + terror of the Law the Psalms furnish many glimpses. + </p> + <p> + The Law is a civil and a spiritual prison. And such it should be. For that + the Law is intended. Only the confinement in the prison of the Law must + not be unduly prolonged. It must come to an end. The freedom of faith must + succeed the imprisonment of the Law. + </p> + <p> + Happy the person who knows how to utilize the Law so that it serves the + purposes of grace and of faith. Unbelievers are ignorant of this happy + knowledge. When Cain was first shut up in the prison of the Law he felt no + pang at the fratricide he had committed. He thought he could pass it off + as an incident with a shrug of the shoulder. "Am I my brother's keeper?" + he answered God flippantly. But when he heard the ominous words, "What + hast thou done? the voice of thy brother's blood crieth unto me from the + ground," Cain began to feel his imprisonment. Did he know how to get out + of prison? No. He failed to call the Gospel to his aid. He said: "My + punishment is greater than I can bear." He could only think of the prison. + He forgot that he was brought face to face with his crime so that he + should hurry to God for mercy and for pardon. Cain remained in the prison + of the Law and despaired. + </p> + <p> + As a stone prison proves a physical handicap, so the spiritual prison of + the Law proves a chamber of torture. But this it should only be until + faith be revealed. The silly conscience must be educated to this. Talk to + your conscience. Say: "Sister, you are now in jail all right. But you + don't have to stay there forever. It is written that we are 'shut up unto + faith which should afterwards be revealed.' Christ will lead you to + freedom. Do not despair like Cain, Saul, or Judas. They might have gone + free if they had called Christ to their aid. Just take it easy, Sister + Conscience. It's good for you to be locked up for a while. It will teach + you to appreciate Christ." + </p> + <p> + How anybody can say that he by nature loves the Law is beyond me. The Law + is a prison to be feared and hated. Any unconverted person who says he + loves the Law is a liar. He does not know what he is talking about. We + love the Law about as well as a murderer loves his gloomy cell, his + straight-jacket, and the iron bars in front of him. How then can the Law + justify us? + </p> +<p class="pre"> + VERSE 23. Shut up unto the faith which should afterwards be revealed. +</p> + <p> + We know that Paul has reference to the time of Christ's coming. It was + then that faith and the object of faith were fully revealed. But we may + apply the historical fact to our inner life. When Christ came He abolished + the Law and brought liberty and life to light. This He continues to do in + the hearts of the believers. The Christian has a body in whose members, as + Paul says, sin dwells and wars. I take sin to mean not only the deed but + root, tree, fruit, and all. A Christian may perhaps not fall into the + gross sins of murder, adultery, theft, but he is not free from impatience, + complaints, hatreds, and blasphemy of God. As carnal lust is strong in a + young man, in a man of full age the desire for glory, and in an old man + covetousness, so impatience, doubt, and hatred of God often prevail in the + hearts of sincere Christians. Examples of these sins may be garnered from + the Psalms, Job, Jeremiah, and all the Sacred Scriptures. + </p> + <p> + Accordingly each Christian continues to experience in his heart times of + the Law and times of the Gospel. The times of the Law are discernible by + heaviness of heart, by a lively sense of sin, and a feeling of despair + brought on by the Law. These periods of the Law will come again and again + as long as we live. To mention my own case. There are many times when I + find fault with God and am impatient with Him. The wrath and the judgment + of God displease me, my wrath and impatience displease Him. Then is the + season of the Law, when "the flesh lusteth against the Spirit, and the + Spirit against the flesh." + </p> + <p> + The time of grace returns when the heart is enlivened by the promise of + God's mercy. It soliloquizes: "Why art thou cast down, O my soul? and why + art thou disquieted within me? Can you see nothing but law, sin, death, + and hell? Is there no grace, no forgiveness, no joy, peace, life, heaven, + no Christ and God? Trouble me no more, my soul. Hope in God who has not + spared His own dear Son but has given Him into death for thy sins." When + the Law carries things too far, say: "Mister Law, you are not the whole + show. There are other and better things than you. They tell me to trust in + the Lord." + </p> + <p> + There is a time for the Law and a time for grace. Let us study to be good + timekeepers. It is not easy. Law and grace may be miles apart in essence, + but in the heart, they are pretty close together. In the heart fear and + trust, sin and grace, Law and Gospel cross paths continually. + </p> + <p> + Whether reason hears that justification before God is obtained by grace + alone, it draws the inference that the Law is without value. The doctrine + of the Law must therefore be studied carefully lest we either reject the + Law altogether, or are tempted to attribute to the Law a capacity to save. + </p> + <p> + There are three ways in which the Law may be abused. First, by the + self-righteous hypocrites who fancy that they can be justified by the Law. + Secondly, by those who claim that Christian liberty exempts a Christian + from the observance of the Law. "These," says Peter, "use their liberty + for a cloak of maliciousness," and bring the name and the Gospel of Christ + into ill repute. Thirdly, the Law is abused by those who do not understand + that the Law is meant to drive us to Christ. When the Law is properly used + its value cannot be too highly appraised. It will take me to Christ every + time. + </p> +<p class="pre"> + VERSE 24. Wherefore the law was our schoolmaster to bring us unto + Christ. +</p> + <p> + This simile of the schoolmaster is striking. Schoolmasters are + indispensable. But show me a pupil who loves his schoolmaster. How little + love is lost upon them the Jews showed by their attitude toward Moses. + They would have been glad to stone Moses to death. (Ex. 17:4.) You cannot + expect anything else. How can a pupil love a teacher who frustrates his + desires? And if the pupil disobeys, the schoolmaster whips him, and the + pupil has to like it and even kiss the rod with which he was beaten. Do + you think the schoolboy feels good about it? As soon as the teacher turns + his back, the pupil breaks the rod and throws it into the fire. And if he + were stronger than the teacher he would not take the beatings, but beat up + the teacher. All the same, teachers are indispensable, otherwise the + children would grow up without discipline, instruction, and training. + </p> + <p> + But how long are the scolding and the whippings of the schoolmaster to + continue? Only for a time, until the boy has been trained to be a worthy + heir of his father. No father wants his son to be whipped all the time. + The discipline is to last until the boy has been trained to be his + father's worthy successor. + </p> + <p> + The Law is such a schoolmaster. Not for always, but until we have been + brought to Christ. The Law is not just another schoolmaster. The Law is a + specialist to bring us to Christ. What would you think of a schoolmaster + who could only torment and beat a child? Yet of such schoolmasters there + were plenty in former times, regular bruisers. The Law is not that kind of + a schoolmaster. It is not to torment us always. With its lashings it is + only too anxious to drive us to Christ. The Law is like the good + schoolmaster who trains his children to find pleasure in doing things they + formerly detested. + </p> +<p class="pre"> + VERSE 24. That we might be justified by faith. +</p> + <p> + The Law is not to teach us another Law. When a person feels the full force + of the Law he is likely to think: I have transgressed all the commandments + of God; I am guilty of eternal death. If God will spare me I will change + and live right from now on. This natural but entirely wrong reaction to + the Law has bred the many ceremonies and works devised to earn grace and + remission of sins. + </p> + <p> + The Law means to enlarge my sins, to make me small, so that I may be + justified by faith in Christ. Faith is neither law nor word; but + confidence in Christ "who is the end of the law." How so is Christ the end + of the Law? Not in this way that He replaced the old Law with new laws. + Nor is Christ the end of the Law in a way that makes Him a hard judge who + has to be bribed by works as the papists teach. Christ is the end or + finish of the Law to all who believe in Him. The Law can no longer accuse + or condemn them. + </p> + <p> + But what does the Law accomplish for those who have been justified by + Christ? Paul answers this question next. + </p> +<p class="pre"> + VERSE 25. But after that faith is come, we are no longer under a + schoolmaster. +</p> + <p> + The Apostle declares that we are free from the Law. Christ fulfilled the + Law for us. We may live in joy and safety under Christ. The trouble is, + our flesh will not let us believe in Christ with all our heart. The fault + lies not with Christ, but with us. Sin clings to us as long as we live and + spoils our happiness in Christ. Hence, we are only partly free from the + Law. "With the mind I myself serve the law of God; but with the flesh the + law of sin." (Romans 7:25.) + </p> + <p> + As far as the conscience is concerned it may cheerfully ignore the Law. + But because sin continues to dwell in the flesh, the Law waits around to + molest our conscience. More and more, however, Christ increases our faith + and in the measure in which our faith is increased, sin, Law, and flesh + subside. + </p> + <p> + If anybody objects to the Gospel and the sacraments on the ground that + Christ has taken away our sins once and for always, you will know what to + answer. You will answer: Indeed, Christ has taken away my sins. But my + flesh, the world, and the devil interfere with my faith. The little light + of faith in my heart does not shine all over me at once. It is a gradual + diffusion. In the meanwhile I console myself with the thought that + eventually my flesh will be made perfect in the resurrection. + </p> +<p class="pre"> + VERSE 26. For we are all the children of God by faith in Christ Jesus. +</p> + <p> + Paul as a true apostle of faith always has the word "faith" on the tip of + his tongue. By faith, says he, we are the children of God. The Law cannot + beget children of God. It cannot regenerate us. It can only remind us of + the old birth by which we were born into the kingdom of the devil. The + best the Law can do for us is to prepare us for a new birth through faith + in Christ Jesus. Faith in Christ regenerates us into the children of God. + St. John bears witness to this in his Gospel: "As many as received him, to + them gave he power to become the sons of God, even to them that believe on + his name." (John 1:12.) What tongue of man or angel can adequately extol + the mercy of God toward us miserable sinners in that He adopted us for His + own children and fellow-heirs with His Son by the simple means of faith in + Christ Jesus! + </p> +<p class="pre"> + VERSE 27. For as many of you as have been baptized into Christ have + put on Christ. +</p> + <p> + To "put on Christ" may be understood in two ways, according to the Law and + according to the Gospel. According to the Law as in Romans 13:14, "Put ye + on the Lord Jesus Christ," which means to follow the example of Christ. + </p> + <p> + To put on Christ according to the Gospel means to clothe oneself with the + righteousness, wisdom, power, life, and Spirit of Christ. By nature we are + clad in the garb of Adam. This garb Paul likes to call "the old man." + Before we can become the children of God this old man must be put off, as + Paul says, Ephesians 4:29. The garment of Adam must come off like soiled + clothes. Of course, it is not as simple as changing one's clothes. But God + makes it simple. He clothes us with the righteousness of Christ by means + of Baptism, as the Apostle says in this verse: "As many of you as have + been baptized into Christ have put on Christ." With this change of + garments a new birth, a new life stirs in us. New affections toward God + spring up in the heart. New determinations affect our will. All this is to + put on Christ according to the Gospel. Needless to say, when we have put + on the robe of the righteousness of Christ we must not forget to put on + also the mantle of the imitation of Christ. + </p> +<p class="pre"> + VERSE 28. There is neither Jew nor Greek, there is neither bond nor + free, there is neither male nor female; for ye are all one in Christ + Jesus.</p> + <p> + The list might be extended indefinitely: There is neither preacher nor + hearer, neither teacher nor scholar, neither master nor servant, etc. In + the matter of salvation, rank, learning, righteousness, influence count + for nothing. + </p> + <p> + With this statement Paul deals a death blow to the Law. When a person has + put on Christ nothing else matters. Whether a person is a Jew, a + punctilious and circumcised observer of the Law of Moses, or whether a + person is a noble and wise Greek does not matter. Circumstances, personal + worth, character, achievements have no bearing upon justification. Before + God they count for nothing. What counts is that we put on Christ. + </p> + <p> + Whether a servant performs his duties well; whether those who are in + authority govern wisely; whether a man marries, provides for his family, + and is an honest citizen; whether a woman is chaste, obedient to her + husband, and a good mother: all these advantages do not qualify a person + for salvation. These virtues are commendable, of course; but they do not + count points for justification. All the best laws, ceremonies, religions, + and deeds of the world cannot take away sin guilt, cannot dispatch death, + cannot purchase life. + </p> + <p> + There is much disparity among men in the world, but there is no such + disparity before God. "For all have sinned, and come short of the glory of + God." (Romans 3:23.) Let the Jews, let the Greeks, let the whole world + keep silent in the presence of God. Those who are justified are justified + by Christ. Without faith in Christ the Jew with his laws, the monk with + his holy orders, the Greek with his wisdom, the servant with his + obedience, shall perish forever. + </p> +<p class="pre"> + VERSE 28. For ye are all one in Christ Jesus. +</p> + <p> + There is much imparity among men in the world. And it is a good thing. If + the woman would change places with the man, if the son would change places + with the father, the servant with the master, nothing but confusion would + result. In Christ, however, all are equal. We all have one and the same + Gospel, "one faith, one baptism, one God and Father of all," one Christ + and Savior of all. The Christ of Peter, Paul, and all the saints is our + Christ. Paul can always be depended on to add the conditional clause, "In + Christ Jesus." If we lose sight of Christ, we lose out. + </p> +<p class="pre"> + VERSE 29. And if ye be Christ's, then are ye Abraham's seed, and heirs + according to the promise. +</p> + <p> + "If ye be Christ's" means, if you believe in Christ. If you believe in + Christ, then are you the children of Abraham indeed. Through our faith in + Christ Abraham gains paternity over us and over the nations of the earth + according to the promise: "In thy seed shall all the nations of the earth + be blessed." Through faith we belong to Christ and Christ to us. + </p> + <p> + <a name="link2HCH0004" id="link2HCH0004"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + CHAPTER 4 + </h2> +<p class="pre"> + VERSE 1. Now I say, That the heir, as long as he is a child, differeth + nothing from a servant, though he be Lord of all; + + VERSE 2. But is under tutors and governors until the time appointed + of the father. +</p> + <p> + THE Apostle had apparently finished his discourse on justification when + this illustration of the youthful heir occurred to him. He throws it in + for good measure. He knows that plain people are sooner impressed by an + apt illustration than by learned discussion. + </p> + <p> + "I want to give you another illustration from everyday life," he writes to + the Galatians. "As long as an heir is under age he is treated very much + like a servant. He is not permitted to order his own affairs. He is kept + under constant surveillance. Such discipline is good for him, otherwise he + would waste his inheritance in no time. This discipline, however, is not + to last forever. It is to last only until 'the time appointed of the + father.'" + </p> +<p class="pre"> + VERSE 3. Even so we, when we were children, were in bondage + under the elements of the world. +</p> + <p> + As children of the Law we were treated like servants and prisoners. We + were oppressed and condemned by the Law. But the tyranny of the Law is not + to last forever. It is to last only until "the time appointed of the + father," until Christ came and redeemed us. + </p> +<p class="pre"> + VERSE 3. Under the elements of the world. +</p> + <p> + By the elements of the world the Apostle does not understand the physical + elements, as some have thought. In calling the Law "the elements of the + world" Paul means to say that the Law is something material, mundane, + earthly. It may restrain evil, but it does not deliver from sin. The Law + does not justify; it does not bring a person to heaven. I do not obtain + eternal life because I do not kill, commit adultery, steal, etc. Such mere + outward decency does not constitute Christianity. The heathen observe the + same restraints to avoid punishment or to secure the advantages of a good + reputation. In the last analysis such restraint is simple hypocrisy. When + the Law exercises its higher function it accuses and condemns the + conscience. All these effects of the Law cannot be called divine or + heavenly. These effects are elements of the world. + </p> + <p> + In calling the Law the elements of the world Paul refers to the whole Law, + principally to the ceremonial law which dealt with external matters, as + meat, drink, dress, places, times, feasts, cleansings, sacrifices, etc. + These are mundane matters which cannot save the sinner. Ceremonial laws + are like the statutes of governments dealing with purely civil matters, as + commerce, inheritance, etc. As for the pope's church laws forbidding + marriage and meats, Paul calls them elsewhere the doctrines of devils. You + would not call such laws elements of heaven. + </p> + <p> + The Law of Moses deals with mundane matters. It holds the mirror to the + evil which is in the world. By revealing the evil that is in us it creates + a longing in the heart for the better things of God. The Law forces us + into the arms of Christ, "who is the end of the law for righteousness to + every one that believeth." (Romans 1:4.) Christ relieves the conscience of + the Law. In so far as the Law impels us to Christ it renders excellent + service. + </p> + <p> + I do not mean to give the impression that the Law should be despised. + Neither does Paul intend to leave that impression. The Law ought to be + honored. But when it is a matter of justification before God, Paul had to + speak disparagingly of the Law, because the Law has nothing to do with + justification. If it thrusts its nose into the business of justification + we must talk harshly to the Law to keep it in its place. The conscience + ought not to be on speaking terms with the Law. The conscience ought to + know only Christ. To say this is easy, but in times of trial, when the + conscience writhes in the presence of God, it is not so easy to do. As + such times we are to believe in Christ as if there were no Law or sin + anywhere, but only Christ. We ought to say to the Law: "Mister Law, I do + not get you. You stutter so much. I don't think that you have anything to + say to me." + </p> + <p> + When it is not a question of salvation or justification with us, we are to + think highly of the Law and call it "holy, just, and good." (Romans 7:12) + The Law is of no comfort to a stricken conscience. Therefore it should not + be allowed to rule in our conscience, particularly in view of the fact + that Christ paid so great a price to deliver the conscience from the + tyranny of the Law. Let us understand that the Law and Christ are + impossible bedfellows. The Law must leave the bed of the conscience, which + is so narrow that it cannot hold two, as Isaiah says, chapter 28, verse + 20. + </p> + <p> + Only Paul among the apostles calls the Law "the elements of the world, + weak and beggarly elements, the strength of sin, the letter that killeth," + etc. The other apostles do not speak so slightingly of the Law. Those who + want to be first-class scholars in the school of Christ want to pick up + the language of Paul. Christ called him a chosen vessel and equipped with + a facility of expression far above that of the other apostles, that he as + the chosen vessel should establish the doctrine of justification in + clear-cut words. + </p> +<p class="pre"> + VERSES 4, 5. But 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. +</p> + <p> + "The fullness of the time" means when the time of the Law was fulfilled + and Christ was revealed. Note how Paul explains Christ. "Christ," says he, + "is the Son of God and the son of a woman. He submitted Himself under the + Law to redeem us who were under the Law." In these words the Apostle + explains the person and office of Christ. His person is divine and human. + "God sent forth His Son, made of a woman." Christ therefore is true God + and true man. Christ's office the Apostle describes in the words: "Made + under the law, to redeem them that were under the law." + </p> + <p> + Paul calls the Virgin Mary a woman. This has been frequently deplored even + by some of the ancient fathers who felt that Paul should have written + "virgin" instead of woman. But Paul is now treating of faith and Christian + righteousness, of the person and office of Christ, not of the virginity of + Mary. The inestimable mercy of God is sufficiently set forth by the fact + that His Son was born of a woman. The more general term "woman" indicates + that Christ was born a true man. Paul does not say that Christ was born of + man and woman, but only of woman. That he has a virgin in mind is obvious. + </p> + <p> + This passage furthermore declares that Christ's purpose in coming was the + abolition of the Law, not with the intention of laying down new laws, but + "to redeem them that were under the law." Christ himself declared: "I + judge no man." (John 8:15.) Again, "I came not to judge the world, but to + save the world." (John 12:47.) In other words: "I came not to bring more + laws, or to judge men according to the existing Law. I have a higher and + better office. I came to judge and to condemn the Law, so that it may no + more judge and condemn the world." + </p> + <p> + How did Christ manage to redeem us? "He was made under the law." When + Christ came He found us all in prison. What did He do about it? Although + He was the Lord of the Law, He voluntarily placed Himself under the Law + and permitted it to exercise dominion over Him, indeed to accuse and to + condemn Him. When the Law takes us into judgment it has a perfect right to + do so. "For we are by nature the children of wrath, even as others." (Eph. + 2:3.) Christ, however, "did no sin, neither was guile found in his mouth." + (I Pet. 2:22.) Hence the Law had no jurisdiction over Him. Yet the Law + treated this innocent, just, and blessed Lamb of God as cruelly as it + treated us. It accused Him of blasphemy and treason. It made Him guilty of + the sins of the whole world. It overwhelmed him with such anguish of soul + that His sweat was as blood. The Law condemned Him to the shameful death + on the Cross. + </p> + <p> + It is truly amazing that the Law had the effrontery to turn upon its + divine Author, and that without a show of right. For its insolence the Law + in turn was arraigned before the judgment seat of God and condemned. + Christ might have overcome the Law by an exercise of His omnipotent + authority over the Law. Instead, He humbled Himself under the Law for and + together with them that were under the Law. He gave the Law license to + accuse and condemn Him. His present mastery over the Law was obtained by + virtue of His Sonship and His substitutionary victory. + </p> + <p> + Thus Christ banished the Law from the conscience. It dare no longer banish + us from God. For that matter,—the Law continues to reveal sin. It + still raises its voice in condemnation. But the conscience finds quick + relief in the words of the Apostle: "Christ has redeemed us from the law." + The conscience can now hold its head high and say to the Law: "You are not + so holy yourself. You crucified the Son of God. That was an awful thing + for you to do. You have lost your influence forever." + </p> + <p> + The words, "Christ was made under the law," are worth all the attention we + can bestow on them. They declare that the Son of God did not only fulfill + one or two easy requirements of the Law, but that He endured all the + tortures of the Law. The Law brought all its fright to bear upon Christ + until He experienced anguish and terror such as nobody else ever + experienced. His bloody sweat. His need of angelic comfort, His tremulous + prayer in the garden, His lamentation on the Cross, "My God, my God, why + hast thou forsaken me?" bear eloquent witness to the sting of the Law. He + suffered "to redeem them that were under the law." + </p> + <p> + The Roman conception of Christ as a mere lawgiver more stringent than + Moses, is quite contrary to Paul's teaching. Christ, according to Paul, + was not an agent of the Law but a patient of the Law. He was not a + law-giver, but a law-taker. + </p> + <p> + True enough, Christ also taught and expounded the Law. But it was + incidental. It was a sideline with Him. He did not come into the world for + the purpose of teaching the Law, as little as it was the purpose of His + coming to perform miracles. Teaching the Law and performing miracles did + not constitute His unique mission to the world. The prophets also taught + the Law and performed miracles. In fact, according to the promise of + Christ, the apostles performed greater miracles than Christ Himself. (John + 14:12.) The true purpose of Christ's coming was the abolition of the Law, + of sin, and of death. + </p> + <p> + If we think of Christ as Paul here depicts Him, we shall never go wrong. + We shall never be in danger of misconstruing the meaning of the Law. We + shall understand that the Law does not justify. We shall understand why a + Christian observes laws: For the peace of the world, out of gratitude to + God, and for a good example that others may be attracted to the Gospel. + </p> +<p class="pre"> + VERSE 5. That we might receive the adoption of sons. +</p> + <p> + Paul still has for his text Genesis 22:18, "In thy seed shall all the + nations of the earth be blessed." In the course of his Epistle he calls + this promise of the blessing righteousness, life, deliverance from the + Law, the testament, etc. Now he also calls the promise of blessing "the + adoption of sons," the inheritance of everlasting life. + </p> + <p> + What ever induced God to adopt us for His children and heirs? What claim + can men who are subservient to sin, subject to the curse of the Law, and + worthy of everlasting death, have on God and eternal life? That God + adopted us is due to the merit of Jesus Christ, the Son of God, who + humbled Himself under the Law and redeemed us law-ridden sinners. + </p> +<p class="pre"> + VERSE 6. And because ye are sons, God hath sent forth the Spirit of his + Son into your hearts. +</p> + <p> + In the early Church the Holy Spirit was sent forth in visible form. He + descended upon Christ in the form of a dove (Matt. 3:16), and in the + likeness of fire upon the apostles and other believers. (Acts 2:3.) This + visible outpouring of the Holy Spirit was necessary to the establishment + of the early Church, as were also the miracles that accompanied the gift + of the Holy Ghost. Paul explained the purpose of these miraculous gifts of + the Spirit in I Corinthians 14:22, "Tongues are for a sign, not to them + that believe, but to them that believe not." Once the Church had been + established and properly advertised by these miracles, the visible + appearance of the Holy Ghost ceased. + </p> + <p> + Next, the Holy Ghost is sent forth into the hearts of the believers, as + here stated, "God sent the Spirit of his Son into your hearts." This + sending is accomplished by the preaching of the Gospel through which the + Holy Spirit inspires us with fervor and light, with new judgment, new + desires, and new motives. This happy innovation is not a derivative of + reason or personal development, but solely the gift and operation of the + Holy Ghost. + </p> + <p> + This renewal by the Holy Spirit may not be conspicuous to the world, but + it is patent to us by our better judgment, our improved speech, and our + unashamed confession of Christ. Formerly we did not confess Christ to be + our only merit, as we do now in the light of the Gospel. Why, then, should + we feel bad if the world looks upon us as ravagers of religion and + insurgents against constituted authority? We confess Christ and our + conscience approves of it. Then, too, we live in the fear of God. If we + sin, we sin not on purpose, but unwittingly, and we are sorry for it. Sin + sticks in our flesh, and the flesh gets us into sin even after we have + been imbued by the Holy Ghost. Outwardly there is no great difference + between a Christian and any honest man. The activities of a Christian are + not sensational. He performs his duty according to his vocation. He takes + good care of his family, and is kind and helpful to others. Such homely, + everyday performances are not much admired. But the setting-up exercises + of the monks draw great applause. Holy works, you know. Only the acts of a + Christian are truly good and acceptable to God, because they are done in + faith, with a cheerful heart, out of gratitude to Christ. + </p> + <p> + We ought to have no misgivings about whether the Holy Ghost dwells in us. + We are "the temple of the Holy Ghost." (I Cor. 3:16.) When we have a love + for the Word of God, and gladly hear, talk, write, and think of Christ, we + are to know that this inclination toward Christ is the gift and work of + the Holy Ghost. Where you come across contempt for the Word of God, there + is the devil. We meet with such contempt for the Word of God mostly among + the common people. They act as though the Word of God does not concern + them. Wherever you find a love for the Word, thank God for the Holy Spirit + who infuses this love into the hearts of men. We never come by this love + naturally, neither can it be enforced by laws. It is the gift of the Holy + Spirit. + </p> + <p> + The Roman theologians teach that no man can know for a certainty whether + he stands in the favor of God or not. This teaching forms one of the chief + articles of their faith. With this teaching they tormented men's + consciences, excommunicated Christ from the Church, and limited the + operations of the Holy Ghost. + </p> + <p> + St. Augustine observed that "every man is certain of his faith, if he has + faith." This the Romanists deny. "God forbid," they exclaim piously, "that + I should ever be so arrogant as to think that I stand in grace, that I am + holy, or that I have the Holy Ghost." We ought to feel sure that we stand + in the grace of God, not in view of our own worthiness, but through the + good services of Christ. As certain as we are that Christ pleases God, so + sure ought we to be that we also please God, because Christ is in us. And + although we daily offend God by our sins, yet as often as we sin, God's + mercy bends over us. Therefore sin cannot get us to doubt the grace of + God. Our certainty is of Christ, that mighty Hero who overcame the Law, + sin, death, and all evils. So long as He sits at the right hand of God to + intercede for us, we have nothing to fear from the anger of God. + </p> + <p> + This inner assurance of the grace of God is accompanied by outward + indications such as gladly to hear, preach, praise, and to confess Christ, + to do one's duty in the station in which God has placed us, to aid the + needy, and to comfort the sorrowing. These are the affidavits of the Holy + Spirit testifying to our favorable standing with God. + </p> + <p> + If we could be fully persuaded that we are in the good grace of God, that + our sins are forgiven, that we have the Spirit of Christ, that we are the + beloved children of God, we would be ever so happy and grateful to God. + But because we often feel fear and doubt we cannot come to that happy + certainty. + </p> + <p> + Train your conscience to believe that God approves of you. Fight it out + with doubt. Gain assurance through the Word of God. Say: "I am all right + with God. I have the Holy Ghost. Christ, in whom I do believe, makes me + worthy. I gladly hear, read, sing, and write of Him. I would like nothing + better than that Christ's Gospel be known throughout the world and that + many, many be brought to faith in Him." + </p> +<p class="pre"> + VERSE 6. Crying, Abba, Father. +</p> + <p> + Paul might have written, "God sent forth the Spirit of his Son into your + hearts, calling Abba, Father." Instead, he wrote, "Crying, Abba, Father." + In the eighth chapter of the Epistle to the Romans the Apostle describes + this crying of the Spirit as "groanings which cannot be uttered." He + writes in the 26th verse: "Likewise the Spirit also helpeth our + infirmities: for we know not what we should pray for as we ought: but the + Spirit itself maketh intercession for us with groanings which cannot be + uttered." + </p> + <p> + The fact that the Spirit of Christ in our hearts cries unto God and makes + intercession for us with groanings should reassure us greatly. However, + there are many factors that prevent such full reassurance on our part. We + are born in sin. To doubt the good will of God is an inborn suspicion of + God with all of us. Besides, the devil, our adversary, goeth about seeking + to devour us by roaring: "God is angry at you and is going to destroy you + forever." In all these difficulties we have only one support, the Gospel + of Christ. To hold on to it, that is the trick. Christ cannot be perceived + with the senses. We cannot see Him. The heart does not feel His helpful + presence. Especially in times of trials a Christian feels the power of + sin, the infirmity of his flesh, the goading darts of the devil, the agues + of death, the scowl and judgment of God. All these things cry out against + us. The Law scolds us, sin screams at us, death thunders at us, the devil + roars at us. In the midst of the clamor the Spirit of Christ cries in our + hearts: "Abba, Father." And this little cry of the Spirit transcends the + hullabaloo of the Law, sin, death, and the devil, and finds a hearing with + God. + </p> + <p> + The Spirit cries in us because of our weakness. Because of our infirmity + the Holy Ghost is sent forth into our hearts to pray for us according to + the will of God and to assure us of the grace of God. + </p> + <p> + Let the Law, sin, and the devil cry out against us until their outcry + fills heaven and earth. The Spirit of God outcries them all. Our feeble + groans, "Abba, Father," will be heard of God sooner than the combined + racket of hell, sin, and the Law. + </p> + <p> + We do not think of our groanings as a crying. It is so faint we do not + know we are groaning. "But he," says Paul, "that searcheth the hearts + knoweth what is the mind of the Spirit." (Romans 8:27.) To this Searcher + of hearts our feeble groaning, as it seems to us, is a loud shout for help + in comparison with which the howls of hell, the din of the devil, the + yells of the Law, the shouts of sin are like so many whispers. + </p> + <p> + In the fourteenth chapter of Exodus the Lord addresses Moses at the Red + Sea: "Wherefore criest thou unto me?" Moses had not cried unto the Lord. + He trembled so he could hardly talk. His faith was at low ebb. He saw the + people of Israel wedged between the Sea and the approaching armies of + Pharaoh. How were they to escape? Moses did not know what to say. How then + could God say that Moses was crying to Him? God heard the groaning heart + of Moses and the groans to Him sounded like loud shouts for help. God is + quick to catch the sigh of the heart. + </p> + <p> + Some have claimed that the saints are without infirmities. But Paul says: + "The Spirit helpeth our infirmities, and maketh intercession for us with + groanings which cannot be uttered." We need the help of the Holy Spirit + because we are weak and infirm. And the Holy Spirit never disappoints us. + Confronted by the armies of Pharaoh, retreat cut off by the waters of the + Red Sea, Moses was in a bad spot. He felt himself to blame. The devil + accused him: "These people will all perish, for they cannot escape. And + you are to blame because you led the people out of Egypt. You started all + this." And then the people started in on Moses. "Because there were no + graves in Egypt, hast thou taken us away to die in the wilderness? For it + had been better for us to serve the Egyptians, than that we should die in + the wilderness." (Ex. 14:11, 12.) But the Holy Ghost was in Moses and made + intercession for him with unutterable groanings, sighings unto the Lord: + "O Lord, at Thy commandment have I led forth this people. So help me now." + </p> + <p> + The Spirit intercedes for us not in many words or long prayers, but with + groanings, with little sounds like "Abba." Small as this word is, it says + ever so much. It says: "My Father, I am in great trouble and you seem so + far away. But I know I am your child, because you are my Father for + Christ's sake. I am loved by you because of the Beloved." This one little + word "Abba" surpasses the eloquence of a Demosthenes and a Cicero. + </p> + <p> + I have spent much time on this verse in order to combat the cruel teaching + of the Roman church, that a person ought to be kept in a state of + uncertainty concerning his status with God. The monasteries recruit the + youth on the plea that their "holy" orders will assuredly recruit them for + heaven. But once inside the monastery the recruits are told to doubt the + promises of God. + </p> + <p> + In support of their error the papists quote the saying of Solomon: "The + righteous, and the wise, and their works, are in the hand of God: no man + knoweth either love or hatred by all that is before them." (Eccles. 9:1.) + They take this hatred to mean the wrath of God to come. Others take it to + mean God's present anger. None of them seem to understand this passage + from Solomon. On every page the Scriptures urge us to believe that God is + merciful, loving, and patient; that He is faithful and true, and that He + keeps His promises. All the promises of God were fulfilled in the gift of + His only-begotten Son, that "whosoever believeth in him should not perish, + but have everlasting life." The Gospel is reassurance for sinners. Yet + this one saying from Solomon, misinterpreted at that, is made to count for + more than all the many promises of all the Scriptures. + </p> + <p> + If our opponents are so uncertain about their status with God, and even go + so far as to say that the conscience ought to be kept in a state of doubt, + why is it that they persecute us as vile heretics? When it comes to + persecuting us they do not seem to be in doubt and uncertainty one minute. + </p> + <p> + Let us not fail to thank God for delivering us from the doctrine of doubt. + The Gospel commands us to look away from our own good works to the + promises of God in Christ, the Mediator. The pope commands us to look away + from the promises of God in Christ to our own merit. No wonder they are + the eternal prey of doubt and despair. We depend upon God for salvation. + No wonder that our doctrine is certified, because it does not rest in our + own strength, our own conscience, our own feelings, our own person, our + own works. It is built on a better foundation. It is built on the promises + and truth of God. + </p> + <p> + Besides, the passage from Solomon does not treat of the hatred and love of + God towards men. It merely rebukes the ingratitude of men. The more + deserving a person is, the less he is appreciated. Often those who should + be his best friends, are his worst enemies. Those who least deserve the + praise of the world, get most. David was a holy man and a good king. + Nevertheless he was chased from his own country. The prophets, Christ, the + apostles, were slain. Solomon in this passage does not speak of the love + and hatred of God, but of love and hatred among men. As though Solomon + wanted to say: "There are many good and wise men whom God uses for the + advancement of mankind. Seldom, if ever, are their efforts crowned with + gratitude. They are usually repaid with hatred and ingratitude." + </p> + <p> + We are being treated that way. We thought we would find favor with men for + bringing them the Gospel of peace, life, and eternal salvation. Instead of + favor, we found fury. At first, yes, many were delighted with our doctrine + and received it gladly. We counted them as our friends and brethren, and + were happy to think that they would help us in sowing the seed of the + Gospel. But they revealed themselves as false brethren and deadly enemies + of the Gospel. If you experience the ingratitude of men, don't let it get + you down. Say with Christ: "They hated me without cause." And, "For my + love they are my adversaries; but I give myself unto prayer." (Ps. 109:4.) + </p> + <p> + Let us never doubt the mercy of God in Christ Jesus, but make up our minds + that God is pleased with us, that He looks after us, and that we have the + Holy Spirit who prays for us. + </p> +<p class="pre"> + VERSE 7. Wherefore thou art no more a servant, but a son. +</p> + <p> + This sentence clinches Paul's argument. He says: "With the Holy Spirit in + our hearts crying, 'Abba, Father,' there can be no doubt that God has + adopted us for His children and that our subjection to the Law has come to + an end." We are now the free children of God. We may now say to the Law: + "Mister Law, you have lost your throne to Christ. I am free now and a son + of God. You cannot curse me any more." Do not permit the Law to lie in + your conscience. Your conscience belongs to Christ. Let Christ be in it + and not the Law. + </p> + <p> + As the children of God we are the heirs of His eternal heaven. What a + wonderful gift heaven is, man's heart cannot conceive, much less describe. + Until we enter upon our heavenly inheritance we are only to have our + little faith to go by. To man's reason our faith looks rather forlorn. But + because our faith rests on the promises of the infinite God, His promises + are also infinite, so much so that nothing can accuse or condemn us. + </p> +<p class="pre"> + VERSE 7. And if a son, then an heir of God through Christ. +</p> + <p> + A son is an heir, not by virtue of high accomplishments, but by virtue of + his birth. He is a mere recipient. His birth makes him an heir, not his + labors. In exactly the same way we obtain the eternal gifts of + righteousness, resurrection, and everlasting life. We obtain them not as + agents, but as beneficiaries. We are the children and heirs of God through + faith in Christ. We have Christ to thank for everything. + </p> + <p> + We are not the heirs of some rich and mighty man, but heirs of God, the + almighty Creator of all things. If a person could fully appreciate what it + means to be a son and heir of God, he would rate the might and wealth of + nations small change in comparison with his heavenly inheritance. What is + the world to him who has heaven? No wonder Paul greatly desired to depart + and to be with Christ. Nothing would be more welcome to us than early + death, knowing that it would spell the end of all our miseries and the + beginning of all our happiness. Yes, if a person could perfectly believe + this he would not long remain alive. The anticipation of his joy would + kill him. + </p> + <p> + But the law of the members strives against the law of the mind, and makes + perfect joy and faith impossible. We need the continued help and comfort + of the Holy Spirit. We need His prayers. Paul himself cried out: "O + wretched man that I am! Who shall deliver me from the body of this death?" + The body of this death spoiled the joy of his spirit. He did not always + entertain the sweet and glad expectation of his heavenly inheritance. He + often felt miserable. + </p> + <p> + This goes to show how hard it is to believe. Faith is feeble, because the + flesh wars against the spirit. If we could have perfect faith, our + loathing for this life in the world would be complete. We would not be so + careful about this life. We would not be so attached to the world and the + things of the world. We would not feel so good when we have them; we would + not feel so bad when we lose them. We would be far more humble and patient + and kind. But our faith is weak, because our spirit is weak. In this life + we can have only the first-fruits of the Spirit, as Paul says. + </p> +<p class="pre"> + VERSE 7. Through Christ. +</p> + <p> + The Apostle always has Christ on the tip of his tongue. He foresaw that + nothing would be less known in the world some day than the Gospel of + Christ. Therefore he talks of Christ continually. As often as he speaks of + righteousness, grace, the promise, the adoption, and the inheritance of + heaven, he adds the words, "In Christ," or "Through Christ," to show that + these blessings are not to be had by the Law, or the deeds of the Law, + much less by our own exertions, or by the observance of human traditions, + but only by and through and in Christ. + </p> +<p class="pre"> + VERSES 8 and 9. Howbeit then, when ye knew not God, ye did service + unto them which by nature are no gods. But now, after that ye have + known God, or rather are known of God, how turn ye again to the weak + and beggarly elements, whereunto ye desire again to be in bondage? +</p> + <p> + This concludes Paul's discourse on justification. From now to the end of + the Epistle the Apostle writes mostly of Christian conduct. But before he + follows up his doctrinal discourse with practical precepts he once more + reproves the Galatians. He is deeply displeased with them for + relinquishing their divine doctrine. He tells them: "You have taken on + teachers who intend to recommit you to the Law. By my doctrine I called + you out of the darkness of ignorance into the wonderful light of the + knowledge of God. I led you out of bondage into the freedom of the sons of + God, not by the prescription of laws, but by the gift of heavenly and + eternal blessings through Christ Jesus. How could you so soon forsake the + light and return to darkness? How could you so quickly stray from grace + into the Law, from freedom into bondage?" + </p> + <p> + The example of the Galatians, of Anabaptists, and other sectarians in our + day bears testimony to the ease with which faith may be lost. We take + great pains in setting forth the doctrine of faith by preaching and by + writing. We are careful to apply the Gospel and the Law in their proper + turn. Yet we make little headway because the devil seduces people into + misbelief by taking Christ out of their sight and focusing their eyes upon + the Law. + </p> + <p> + But why does Paul accuse the Galatians of reverting to the weak and + beggarly elements of the Law when they never had the Law? Why does he not + say to them: "At one time you Galatians did not know God. You then served + idols that were no gods. But now that you have come to know the true God, + why do you go back to the worship of idols?" Paul seems to identify their + defection from the Gospel to the Law with their former idolatry. Indeed he + does. Whoever gives up the article of justification does not know the true + God. It is one and the same thing whether a person reverts to the Law or + to the worship of idols. When the article of justification is lost, + nothing remains except error, hypocrisy, godlessness, and idolatry. + </p> + <p> + God will and can be known in no other way than in and through Christ + according to the statement of John 1:18, "The only begotten Son, which is + in the bosom of the Father, he hath declared him." Christ is the only + means whereby we can know God and His will. In Christ we perceive that God + is not a cruel judge, but a most loving and merciful Father who to bless + and to save us "spared not his own Son, but gave him up for us all." This + is truly to know God. + </p> + <p> + Those who do not know God in Christ arrive at this erroneous conclusion: + "I will serve God in such and such a way. I will join this or that order. + I will be active in this or that charitable endeavor. God will sanction my + good intentions and reward me with everlasting life. For is He not a + merciful and generous Father who gives good things even to the unworthy + and ungrateful? How much more will He grant unto me everlasting life as a + due payment in return for my many good deeds and merits." This is the + religion of reason. This is the natural religion of the world. "The + natural man receiveth not the things of the Spirit of God." (I Cor. 2:14.) + "There is none that understandeth, there is none that seeketh after God." + (Romans 3:11.) Hence, there is really no difference between a Jew, a + Mohammedan, and any other old or new heretic. There may be a difference of + persons, places, rites, religions, ceremonies, but as far as their + fundamental beliefs are concerned they are all alike. + </p> + <p> + Is it therefore not extreme folly for Rome and the Mohammedans to fight + each other about religion? How about the monks? Why should one monk want + to be accounted more holy than another monk because of some silly + ceremony, when all the time their basic beliefs are asnmuch alike as one + egg is like the other? They all imagine, if we do this or that work, God + will have mercy on us; if not, God will be angry. + </p> + <p> + God never promised to save anybody for his religious observance of + ceremonies and ordinances. Those who rely upon such things do serve a god, + but it is their own invention of a god, and not the true God. The true God + has this to say: No religion pleases Me whereby the Father is not + glorified through His Son Jesus. All who give their faith to this Son of + Mine, to them I am God and Father. I accept, justify, and save them. All + others abide under My curse because they worship creatures instead of Me. + </p> + <p> + Without the doctrine of justification there can be only ignorance of God. + Those who refuse to be justified by Christ are idolaters. They remain + under the Law, sin, death, and the power of the devil. Everything they do + is wrong. + </p> + <p> + Nowadays there are many such idolaters who want to be counted among the + true confessors of the Gospel. They may even teach that men are delivered + from their sins by the death of Christ. But because they attach more + importance to charity than to faith in Christ they dishonor Him and + pervert His Word. They do not serve the true God, but an idol of their own + invention. The true God has never yet smiled upon a person for his charity + or virtues, but only for the sake of Christ's merits. + </p> + <p> + The objection is frequently raised that the Bible commands that we should + love God with all our heart. True enough. But because God commands it, it + does not follow that we do it. If we could love God with all our heart we + should undoubtedly be justified by our obedience, for it is written, + "Which if a man do, he shall live in them." (Lev. 18:5.) But now comes the + Gospel and says: "Because you do not do these things, you cannot live in + them." The words, "Thou shalt love the Lord, thy God," require perfect + obedience, perfect fear, perfect trust, and perfect love. But where are + the people who can render perfection? Hence, this commandment, instead of + justifying men, only accuses and condemns them. "Christ is the end of the + law for righteousness to every one that believeth" (Romans 10:1.) + </p> + <p> + How may these two contradictory statements of the Apostle, "Ye knew not + God," and "Ye worshipped God," be reconciled? I answer: By nature all men + know that there is a God, "because that which may be known of God is + manifest in them, for God hath showed it unto them. For the invisible + things of him from the creation of the world are clearly seen." (Romans + 1:19, 20.) Furthermore, the different religions to be found among all + nations at all times bear witness to the fact that all men have a certain + intuitive knowledge of God. + </p> + <p> + If all men know God how can Paul say that the Galatians did not know God + prior to the hearing of the Gospel? I answer: There is a twofold knowledge + of God, general and particular. All men have the general and instinctive + recognition that there is a God who created heaven and earth, who is just + and holy, and who punishes the wicked. How God feels about us, what His + intentions are, what He will do for us, or how He will save us, that men + cannot know instinctively. It must be revealed to them. I may know a + person by sight, and still not know him, because I do not know how he + feels about me. Men know instinctively that there is a God. But what His + will is toward them, they do not know. It is written: "There is none that + understandeth God." (Romans 3:11.) Again, "No man hath seen God." (John + 1:18.) Now, what good does it do you if you know that there is a God, if + you do not know how He feels about you, or what He wants of you? People + have done a good deal of guessing. The Jew imagines he is doing the will + of God if he concentrates on the Law of Moses. The Mohammedan thinks his + Koran is the will of God. The monk fancies he is doing the will of God if + he performs his vows. But they deceive themselves and become "vain in + their imaginations," as Paul says, Romans 1:21. Instead of worshipping the + true God, they worship the vain imaginations of their foolish hearts. + </p> + <p> + What Paul means by saying to the Galatians, "When ye knew not God," is + simply this: "There was a time when you did not know the will of God in + Christ, but you worshipped gods of your own invention, thinking that you + had to perform this or that labor." Whether you understand the "elements + of the world" to mean the Law of Moses, or the religions of the heathen + nations, it makes no difference. Those who lapse from the Gospel to the + Law are no better off than those who lapse from grace into idolatry. + Without Christ all religion is idolatry. Without Christ men will entertain + false ideas about God, call their ideas what you like, the laws of Moses, + the ordinances of the Pope, the Koran of the Mohammedans, or what have + you. + </p> +<p class="pre"> + VERSE 9. But now, after that ye have known God. +</p> + <p> + "Is it not amazing," cries Paul, "that you Galatians who knew God + intimately by the hearing of the Gospel, should all of a sudden revert + from the true knowledge of His will in which I thought you were confirmed, + to the weak and beggarly elements of the Law which can only enslave you + again?" + </p> +<p class="pre"> + VERSE 9. Or rather are known of God. +</p> + <p> + The Apostle turns the foregoing sentence around. He fears the Galatians + have lost God altogether. "Alas," he cries, "have you come to this, that + you no longer know God? What else am I to think? Nevertheless, God knows + you." Our knowledge of God is rather passive than active. God knows us + better than we know God. "Ye are known of God" means that God brings His + Gospel to our attention, and endows us with faith and the Holy Spirit. + Even in these words the Apostle denies the possibility of our knowing God + by the performance of the Law. "No man knoweth who the Father is, but the + Son, and he to whom the Son will reveal him." (Luke 10:22.) "By his + knowledge shall my righteous servant justify many; for he shall bear their + iniquities." (Isaiah 53:11.) + </p> + <p> + The Apostle frankly expresses his surprise to the Galatians that they who + had known God intimately through the Gospel, should so easily be persuaded + by the false apostles to return to the weak and beggarly elements of the + Law. I would not be surprised to see my church perverted by some fanatic + through one or two sermons. We are no better than the apostles who had to + witness the subversion of the churches which they had planted with their + own hands. Nevertheless, Christ will reign to the end of the world, and + that miraculously, as He did during the Dark Ages. + </p> + <p> + Paul seems to think rather ill of the Law. He calls it the elements of the + world, the weak and beggarly elements of the world. Was it not irreverent + for him to speak that way about the holy Law of God? The Law ought to + prepare the way of Christ into the hearts of men. That is the true purpose + and function of the Law. But if the Law presumes to usurp the place and + function of the Gospel, it is no longer the holy Law of God, but a + pseudo-Gospel. + </p> + <p> + If you care to amplify this matter you may add the observation that the + Law is a weak and beggarly element because it makes people weak and + beggarly. The Law has no power and affluence to make men strong and rich + before God. To seek to be justified by the Law amounts to the same thing + as if a person who is already weak and feeble should try to find strength + in weakness, or as if a person with the dropsy should seek a cure by + exposing himself to the pestilence, or as if a leper should go to a leper, + and a beggar to a beggar to find health and wealth. + </p> + <p> + Those who seek to be justified by the Law grow weaker and more destitute + right along. They are weak and bankrupt to begin with. They are by nature + the children of wrath. Yet for salvation they grasp at the straw of the + Law. The Law can only aggravate their weakness and poverty. The Law makes + them ten times weaker and poorer than they were before. + </p> + <p> + I and many others have experienced the truth of this. I have known monks + who zealously labored to please God for salvation, but the more they + labored the more impatient, miserable, uncertain, and fearful they became. + What else can you expect? You cannot grow strong through weakness and rich + through poverty. People who prefer the Law to the Gospel are like Aesop's + dog who let go of the meat to snatch at the shadow of the water. There is + no satisfaction in the Law. What satisfaction can there be in collecting + laws with which to torment oneself and others? One law breeds ten more + until their number is legion. + </p> + <p> + Who would have thought it possible that the Galatians, taught as they were + by that efficient apostle and teacher, Paul, could so quickly be led + astray by the false apostles? To fall away from the Gospel is an easy + matter because few people appreciate what an excellent treasure the + knowledge of Christ really is. People are not sufficiently exercised in + their faith by afflictions. They do not wrestle against sin. They live in + security without conflict. Because they have never been tried in the + furnace of affliction they are not properly equipped with the armor of God + and know not how to use the sword of the Spirit. As long as they are being + shepherded by faithful pastors, all is well. But when their faithful + shepherds are gone and wolves disguised as sheep break into the fold, back + they go to the weak and beggarly elements of the Law. + </p> + <p> + Whoever goes back to the Law loses the knowledge of the truth, fails in + the recognition of his sinfulness, does not know God, nor the devil, nor + himself, and does not understand the meaning and purpose of the Law. + Without the knowledge of Christ a man will always argue that the Law is + necessary for salvation, that it will strengthen the weak and enrich the + poor. Wherever this opinion holds sway the promises of God are denied, + Christ is demoted, hypocrisy and idolatry are established. + </p> +<p class="pre"> + VERSE 9. Whereunto ye desire again to be in bondage. +</p> + <p> + The Apostle pointedly asks the Galatians whether they desire to be in + bondage again to the Law. The Law is weak and poor, the sinner is weak and + poor—two feeble beggars trying to help each other. They cannot do + it. They only wear each other out. But through Christ a weak and poor + sinner is revived and enriched unto eternal life. + </p> +<p class="pre"> + VERSE 10. Ye observe days, and months, and times, and years. +</p> + <p> + The Apostle Paul knew what the false apostles were teaching the Galatians: + The observance of days, and months, and times, and years. The Jews had + been obliged to keep holy the Sabbath Day, the new moons, the feast of the + passover, the feast of tabernacles, and other feasts. The false apostles + constrained the Galatians to observe these Jewish feasts under threat of + damnation. Paul hastens to tell the Galatians that they were exchanging + their Christian liberty for the weak and beggarly elements of the world. + </p> +<p class="pre"> + VERSE 11. I am afraid of you, lest I have bestowed upon you labor in + vain. +</p> + <p> + It grieves the Apostle to think that he might have preached the Gospel to + the Galatians in vain. But this statement expresses more than grief. + Behind his apparent disappointment at their failure lurks the sharp + reprimand that they had forsaken Christ and that they were proving + themselves to be obstinate unbelievers. But he does not openly condemn + them for fear that oversharp criticism might alienate them altogether. He + therefore changes the tone of his voice and speaks kindly to them. + </p> +<p class="pre"> + VERSE 12. Be as I am; for I am as ye are. +</p> + <p> + Up to this point Paul has been occupied with the doctrinal aspect of the + apostasy of the Galatians. He did not conceal his disappointment at their + lack of stability. He had rebuked them. He had called them fools, + crucifiers of Christ, etc. Now that the more important part of his Epistle + has been finished, he realizes that he has handled the Galatians too + roughly. Anxious lest he should do more harm than good, he is careful to + let them see that his criticism proceeds from affection and a true + apostolic concern for their welfare. He is eager to mitigate his sharp + words with gentle sentiments in order to win them again. + </p> + <p> + Like Paul, all pastors and ministers ought to have much sympathy for their + poor straying sheep, and instruct them in the spirit of meekness. They + cannot be straightened out in any other way. Oversharp criticism provokes + anger and despair, but no repentance. And here let us note, by the way, + that true doctrine always produces concord. When men embrace errors, the + tie of Christian love is broken. + </p> + <p> + At the beginning of the Reformation we were honored as the true ministers + of Christ. Suddenly certain false brethren began to hate us. We had given + them no offense, no occasion to hate us. They knew then as they know now + that ours is the singular desire to publish the Gospel of Christ + everywhere. What changed their attitude toward us? False doctrine. Seduced + into error by the false apostles, the Galatians refused to acknowledge St. + Paul as their pastor. The name and doctrine of Paul became obnoxious to + them. I fear this Epistle recalled very few from their error. + </p> + <p> + Paul knew that the false apostles would misconstrue his censure of the + Galatians to their own advantage and say: "So this is your Paul whom you + praise so much. What sweet names he is calling you in his letter. When he + was with you he acted like a father, but now he acts like a dictator." + Paul knew what to expect of the false apostles and therefore he is + worried. He does not know what to say. It is hard for a man to defend his + cause at a distance, especially when he has reason to think that he + personally has fallen into disfavor. + </p> +<p class="pre"> + VERSE 12. Be as I am; for I am as ye are. +</p> + <p> + In beseeching the Galatians to be as he is, Paul expresses the hope that + they might hold the same affection for him that he holds for them. + "Perhaps I have been a little hard with you. Forgive it. Do not judge my + heart according to my words." + </p> + <p> + We request the same consideration for ourselves. Our way of writing is + incisive and straightforward. But there is no bitterness in our heart. We + seek the honor of Christ and the welfare of men. We do not hate the Pope + as to wish him ill. We do not desire the death of our false brethren. We + desire that they may turn from their evil ways to Christ and be saved with + us. A teacher chastises the pupil to reform him. The rod hurts, but + correction is necessary. A father punishes his son because he loves his + son. If he did not love the lad he would not punish him but let him have + his own way in everything until he comes to harm. Paul beseeches the + Galatians to look upon his correction as a sign that he really cared for + them. "Now no chastening for the present seemeth to be joyous, but + grievous; nevertheless, afterward it yieldeth the peaceable fruit of + righteousness unto them which are exercised thereby." (Heb. 12:11.) + </p> + <p> + Although Paul seeks to soften the effect of his reproachful words, he does + not take them back. When a physician administers a bitter potion to a + patient, he does it to cure the patient. The fact that the medicine is + bitter is no fault of the physician. The malady calls for a bitter + medicine. Paul wants the Galatians to judge his words according to the + situation that made them necessary. + </p> +<p class="pre"> + VERSE 12. Brethren, I beseech you...Ye have not injured me at all. +</p> + <p> + Would you call it beseeching the Galatians to call them "bewitched," + "disobedient," "crucifiers of Christ"? The Apostle calls it an earnest + beseeching. And so it is. When a father corrects his son it means as if he + were saying, "My son, I beseech you, be a good boy." + </p> +<p class="pre"> + VERSE 12. Ye have not injured me at all. +</p> + <p> + "I am not angry with you," says Paul. "Why should I be angry with you, + since you have done me no injury at all?" + </p> + <p> + To this the Galatians reply: "Why, then, do you say that we are perverted, + that we have forsaken the true doctrine, that we are foolish, bewitched, + etc., if you are not angry? We must have offended you somehow." + </p> + <p> + Paul answers: "You Galatians have not injured me. You have injured + yourselves. I chide you not because I wish you ill. I have no reason to + wish you ill. God is my witness, you have done me no wrong. On the + contrary, you have been very good to me. The reason I write to you is + because I love you." + </p> + <p> + The bitter potion must be sweetened with honey and sugar to make it + palatable. When parents have punished their children they give them + apples, pears, and other good things to show them that they mean well. + </p> +<p class="pre"> + VERSES 13, 14. Ye know how through infirmity of the flesh I preached the +gospel unto you at the first. And my temptation which was in my flesh ye +despised not, nor rejected; but received me as an angel of God, even as +Christ Jesus. +</p> + <p> + "You Galatians were very good to me. When I began to preach the Gospel to + you in the infirmity of my flesh and in great temptation you were not at + all offended. On the contrary, you were so loving, so kind, so friendly + towards me, you received me like an angel, like Jesus Himself." + </p> + <p> + Indeed, the Galatians are to be commended for receiving the Gospel from a + man as unimposing and afflicted all around as Paul was. Wherever he + preached the Gospel, Jews and Gentiles raved against him. All the + influential and religious people of his day denounced him. But the + Galatians did not mind it. That was greatly to their honor. And Paul does + not neglect to praise them for it. This praise Paul bestows on none of the + other churches to which he wrote. + </p> + <p> + St. Jerome and others of the ancient fathers allege this infirmity of + Paul's to have been some physical defect, or concupiscence. Jerome and the + other diagnosticians lived at a time when the Church enjoyed peace and + prosperity, when the bishops increased in wealth and standing, when + pastors and bishops no longer sat over the Word of God. No wonder they + failed to understand Paul. + </p> + <p> + When Paul speaks of the infirmity of his flesh he does not mean some + physical defect or carnal lust, but the sufferings and afflictions which + he endured in his body. What these infirmities were he himself explains in + II Corinthians 12:9, 10: "Most gladly therefore will I rather glory in my + infirmities, that the power of Christ may rest upon me. Therefore I take + pleasure in infirmities, in reproaches, in necessities, in persecutions, + in distresses for Christ's sake: for when I am weak, then am I strong." + And in the eleventh chapter of the same Epistle the Apostle writes: "In + labors more abundant, in stripes above measure, in prisons more frequent, + in deaths oft. Of the Jews five times received I forty stripes save one. + Thrice was I beaten with rods, once was I stoned, thrice I suffered + shipwreck," etc. (II Cor. 11:23-25.) By the infirmity of his flesh Paul + meant these afflictions and not some chronic disease. He reminds the + Galatians how he was always in peril at the hands of the Jews, Gentiles, + and false brethren, how he suffered hunger and want. + </p> + <p> + Now, the afflictions of the believers always offend people. Paul knew it + and therefore has high praise for the Galatians because they overlooked + his afflictions and received him like an angel. Christ forewarned the + faithful against the offense of the Cross, saying: "Blessed is he, + whosoever shall not be offended in me." (Matt. 11:6.) Surely it is no easy + thing to confess Him Lord of all and Savior of the world who was a + reproach of men, and despised of the people, and the laughing stock of the + world. (Ps. 22:7.) I say, to value this poor Christ, so spitefully + scorned, spit upon, scourged, and crucified, more than the riches of the + richest, the strength of the strongest, the wisdom of the wisest, is + something. It is worth being called blessed. + </p> + <p> + Paul not only had outward afflictions but also inner, spiritual + afflictions. He refers to these in II Corinthians 7:6, "Without were + fightings, within were fears." In his letter to the Philippians Paul makes + mention of the restoration of Epaphroditus as a special act of mercy on + the part of God, "lest I should have sorrow upon sorrow." + </p> + <p> + Considering the many afflictions of Paul, we are not surprised to hear him + loudly praising the Galatians for not being offended at him as others + were. The world thinks us mad because we go about to comfort, to help, to + save others while we ourselves are in distress. People tell us: + "Physician, heal thyself." (Luke 4:23.) + </p> + <p> + The Apostle tells the Galatians that he will keep their kindness in + perpetual remembrance. Indirectly, he also reminds them how much they had + loved him before the invasion of the false apostles, and gives them a hint + that they should return to their first love for him. + </p> +<p class="pre"> + VERSE 15. Where is then the blessedness ye spake of? +</p> + <p> + "How much happier you used to be. And how you Galatians used to tell me + that you were blessed. And how much did I not praise and commend you + formerly." Paul reminds them of former and better times in an effort to + mitigate his sharp reproaches, lest the false apostles should slander him + and misconstrue his letter to his disadvantage and to their own advantage. + Such snakes in the grass are equal to anything. They will pervert words + spoken from a sincere heart and twist them to mean just the opposite of + what they were intended to convey. They are like spiders that suck venom + out of sweet and fragrant flowers. The poison is not in the flowers, but + it is the nature of the spider to turn what is good and wholesome into + poison. + </p> +<p class="pre"> + VERSE 15. For I bear you record, that, if it had been possible, ye + would have plucked out your own eyes, and have given them to me. +</p> + <p> + The Apostle continues his praise of the Galatians. "You did not only treat + me very courteously. If it had been necessary you would have plucked out + your eyes and sacrificed your lives for me." And in very fact the + Galatians sacrificed their lives for Paul. By receiving and maintaining + Paul they called upon their own heads the hatred and malice of all the + Jews and Gentiles. + </p> + <p> + Nowadays the name of Luther carries the same stigma. Whoever praises + Luther is a worse sinner than an idolater, perjurer, or thief. + </p> +<p class="pre"> + VERSE 16. Am I therefore become your enemy, because I tell you the + truth? +</p> + <p> + Paul's reason for praising the Galatians is to avoid giving them the + impression as if he were their enemy because he had reprimanded them. + </p> + <p> + A true friend will admonish his erring brother, and if the erring brother + has any sense at all he will thank his friend. In the world truth produces + hatred. Whoever speaks the truth is counted an enemy. But among friends it + is not so, much less among Christians. The Apostle wants his Galatians to + know that just because he had told them the truth they are not to think + that he dislikes them. "I told you the truth because I love you." + </p> +<p class="pre"> + VERSE 17. They zealously affect you, but not well. +</p> + <p> + Paul takes the false apostles to task for their flattery. Satan's + satellites softsoap the people. Paul calls it "by good words and fair + speeches to deceive the hearts of the simple." (Romans 16:18.) + </p> + <p> + They tell me that by my stubbornness in this doctrine of the Sacrament I + am destroying the harmony of the church. They say it would be better if we + would make some slight concession rather than cause such commotion and + controversy in the Church regarding an article which is not even one of + the fundamental doctrines. My reply is, cursed be any love or harmony + which demands for its preservation that we place the Word of God in + jeopardy! + </p> +<p class="pre"> + VERSE 17. Yea, they would exclude you, that ye might affect them. +</p> + <p> + "Do you Galatians know why the false apostles are so zealous about you? + They expect you to reciprocate. And that would leave me out. If their zeal + were right they would not mind your loving me. But they hate my doctrine + and want to stamp it out. In order to bring this to pass they go about to + alienate your hearts from me and to make me obnoxious to you." In this way + Paul brings the false apostles into suspicion. He questions their motives. + He maintains that their zeal is mere pretense to deceive the Galatians. + Our Savior Christ also warned us, saying: "Beware of false prophets, which + come to you in sheep's clothing." (Matt. 7:15.) + </p> + <p> + Paul was considerably disturbed by the commissions and changes that + followed in the wake of his preaching. He was accused of being "a + pestilent fellow, a mover of sedition among all the Jews throughout the + world." (Acts 24:5.) In Philippi the townspeople cried that he troubled + their city and taught customs which were not lawful for them to receive. + (Acts 16:20, 21.) + </p> + <p> + All troubles, calamities, famines, wars were laid to the charge of the + Gospel of the apostles. However, the apostles were not deterred by such + calumnies from preaching the Gospel. They knew that they "ought to obey + God rather than men," and that it was better for the world to be upset + than to be ignorant of Christ. + </p> + <p> + Do you think for a moment that these reactions did not worry the apostles? + They were not made of iron. They foresaw the revolutionary character of + the Gospel. They also foresaw the dissensions that would creep into the + Church. It was bad news for Paul when he heard that the Corinthians were + denying the resurrection of the dead, that the churches he had planted + were experiencing all kinds of difficulties, and that the Gospel was being + supplanted by false doctrines. + </p> + <p> + But Paul also knew that the Gospel was not to blame. He did not resign his + office because he knew that the Gospel he preached was the power of God + unto salvation to every one that believes. + </p> + <p> + The same criticism which was leveled at the apostles is leveled at us. The + doctrine of the Gospel, we are told, is the cause of all the present + unrest in the world. There is no wrong that is not laid to our charge. But + why? We do not spread wicked lies. We preach the glad tidings of Christ. + Our opponents will bear us out when we say that we never fail to urge + respect for the constituted authorities, because that is the will of God. + </p> + <p> + All of these vilifications cannot discourage us. We know that there is + nothing the devil hates worse than the Gospel. It is one of his little + tricks to blame the Gospel for every evil in the world. Formerly, when the + traditions of the fathers were taught in the Church, the devil was not + excited as he is now. It goes to show that our doctrine is of God, else + "behemoth would lie under shady trees, in the covert of the reed, and + fens." The fact that he is again walking about as a roaring lion to stir + up riots and disorders is a sure sign that he has begun to feel the effect + of our preaching. + </p> +<p class="pre"> + VERSE 18. But it is good to be zealously affected always in a good + thing, and not only when I am present with you. +</p> + <p> + "When I was present with you, you loved me, although I preached the Gospel + to you in the infirmity of my flesh. The fact that I am now absent from + you ought not to change your attitude towards me. Although I am absent in + the flesh, I am with you in spirit and in my doctrine which you ought to + retain by all means because through it you received the Holy Spirit." + </p> +<p class="pre"> + VERSE 19. My little children, of whom I travail in birth again until + Christ be formed in you. +</p> + <p> + With every single word the Apostle seeks to regain the confidence of the + Galatians. He now calls them lovingly his little children. He adds the + simile: "Of whom I travail in birth again." As parents reproduce their + physical characteristics in their children, so the apostles reproduced + their faith in the hearts of the hearers, until Christ was formed in them. + A person has the form of Christ when he believes in Christ to the + exclusion of everything else. This faith in Christ is engendered by the + Gospel as the Apostle declares in I Corinthians 4:15: "In Christ Jesus I + have begotten you through the Gospel"; and in II Corinthians 3:3, "Ye are + the epistle of Christ ministered by us, written not with ink, but with the + Spirit of the living God." The Word of God falling from the lips of the + apostle or minister enters into the heart of the hearer. The Holy Ghost + impregnates the Word so that it brings forth the fruit of faith. In this + manner every Christian pastor is a spiritual father who forms Christ in + the hearts of his hearers. + </p> + <p> + At the same time Paul indicts the false apostles. He says: "I have + begotten you Galatians through the Gospel, giving you the form of Christ. + But these false apostles are giving you a new form, the form of Moses." + Note the Apostle does not say, "Of whom I travail in birth again until I + be formed in you," but "until Christ be formed in you." The false apostles + had torn the form of Christ out of the hearts of the Galatians and + substituted their own form. Paul endeavors to reform them, or rather + reform Christ in them. + </p> +<p class="pre"> + VERSE 20. I desire to be present with you now, and to change my voice. +</p> + <p> + A common saying has it that a letter is a dead messenger. Something is + lacking in all writing. You can never be sure how the written page will + affect the reader, because his mood, his circumstances, his affections are + so changeable. It is different with the spoken word. If it is harsh and + ill-timed it can always be remodeled. No wonder the Apostle expresses the + wish that he could speak to the Galatians in person. He could change his + voice according to their attitude. If he saw that they were repentant he + could soften the tone of his voice. If he saw that they were stubborn he + could speak to them more earnestly. This way he did not know how to deal + with them by letter. If his Epistle is too severe it will do more damage + than good. If it is too gentle, it will not correct conditions. But if he + could be with them in person he could change his voice as the occasion + demanded. + </p> +<p class="pre"> + VERSE 20. For I stand in doubt of you. +</p> + <p> + "I do not know how to take you. I do not know how to approach you by + letter." In order to make sure that he leaves no stone unturned in his + effort to recall them to the Gospel of Christ, he chides, entreats, + praises, and blames the Galatians, trying every way to hit the right note + and tone of voice. + </p> +<p class="pre"> + VERSE 21. Tell me, ye that desire to be under the law, do ye not hear + the law? +</p> + <p> + Here Paul would have closed his Epistle because he did not know what else + to say. He wishes he could see the Galatians in person and straighten out + their difficulties. But he is not sure whether the Galatians have fully + understood the difference between the Gospel and the Law. To make sure, he + introduces another illustration. He knows people like illustrations and + stories. He knows that Christ Himself made ample use of parables. + </p> + <p> + Paul is an expert at allegories. They are dangerous things. Unless a + person has a thorough knowledge of Christian doctrine he had better leave + allegories alone. + </p> + <p> + The allegory which Paul is about to bring is taken from the Book of + Genesis which he calls the Law. True, that book contains no mention of the + Law. Paul simply follows the custom of the Jews who included the first + book of Moses in the collective term, "Law." Jesus even included the + Psalms. + </p> +<p class="pre"> + VERSES 22, 23. For it is written, that Abraham had two sons, the one + by a bondmaid, the other by a freewoman. But he who was of the + bondwoman was born after the flesh; but he of the freewoman was + by promise. +</p> + <p> + This is Paul's allegory. Abraham had two sons: Ishmael by Hagar, and Isaac + by Sarah. They were both the true sons of Abraham, with this difference, + that Ishmael was born after the flesh, i.e., without the commandment and + promise of God, while Isaac was born according to the promise. + </p> + <p> + With the permission of Sarah, Abraham took Hagar, Sarah's bondwoman, to + wife. Sarah knew that God had promised to make her husband Abraham the + father of a nation, and she hoped that she would be the mother of this + promised nation. But with the passage of the years her hope died out. In + order that the promise of God should not be annulled by her barrenness + this holy woman resigned her right and honor to her maid. This was no easy + thing for her to do. She abased herself. She thought: "God is no liar. + What He has promised He will perform. But perhaps God does not want me to + be the mother of Abraham's posterity. Perhaps He prefers Hagar for the + honor." + </p> + <p> + Ishmael was thus born without a special word or promise of God, at the + mere request of Sarah. God did not command Abraham to take Hagar, nor did + God promise to bless the coalition. It is evident that Ishmael was the son + of Abraham after the flesh, and not after the promise. + </p> + <p> + In the ninth chapter of the Epistle to the Romans St. Paul advances the + same argument which he amplifies into an allegory in writing to the + Galatians. There he argues that all the children of Abraham are not the + children of God. For Abraham had two kinds of children, children born of + the promise, like Isaac, and other children born without the promise, as + Ishmael. With this argument Paul squelched the proud Jews who gloried that + they were the children of God because they were the seed and the children + of Abraham. Paul makes it clear enough that it takes more than an + Abrahamic pedigree to be a child of God. To be a child of God requires + faith in Christ. + </p> +<p class="pre"> + VERSE 24. Which things are an allegory. +</p> + <p> + Allegories are not very convincing, but like pictures they visualize a + matter. If Paul had not brought in advance indisputable arguments for the + righteousness of faith over against the righteousness of works this + allegory would do little good. Having first fortified his case with + invincible arguments, he can afford to inject this allegory to add + impressiveness and beauty to his presentation. + </p> +<p class="pre"> + VERSES 24, 25. For these are the two covenants; the one from the mount + Sinai, which gendereth to bondage, which is Agar. For this Agar is mount + Sinai in Arabia. +</p> + <p> + In this allegory Abraham represents God. Abraham had two sons, born + respectively of Hagar and Sarah. The two women represent the two + Testaments. The Old Testament is Mount Sinai, the bondwoman, Hagar. The + Arabians call Mount Sinai Agar. It may be that the similarity of these two + names gave Paul his idea for this allegory. As Hagar bore Abraham a son + who was not an heir but a servant, so Sinai, the Law, the allegorical + Hagar, bore God a carnal and servile people of the Law without promise. + The Law has a promise but it is a conditional promise, depending upon + whether people fulfill the Law. + </p> + <p> + The Jews regarded the conditional promises of the Law as if they were + unconditional. When the prophets foretold the destruction of Jerusalem, + the Jews stoned them as blasphemers of God. They never gave it any thought + that there was a condition attached to the Law which reads: "If you keep + the commandments it shall be well with thee." + </p> +<p class="pre"> + VERSE 25. And answereth to Jerusalem which now is, and is in bondage + with her children. +</p> + <p> + A little while ago Paul called Mount Sinai, Hagar. He would now gladly + make Jerusalem the Sarah of the New Testament, but he cannot. The earthly + Jerusalem is not Sarah, but a part of Hagar. Hagar lives there in the home + of the Law, the Temple, the priesthood, the ceremonies, and whatever else + was ordained in the Law at Mount Sinai. + </p> + <p> + I would have been tempted to call Jerusalem, Sarah, or the New Testament. + I would have been pleased with this turn of the allegory. It goes to show + that not everybody has the gift of allegory. Would you not think it + perfectly proper to call Sinai Hagar and Jerusalem Sarah? True, Paul does + call Sarah Jerusalem. But he has the spiritual and heavenly Jerusalem in + mind, not the earthly Jerusalem. Sarah represents that spiritual Jerusalem + where there is no Law but only the promise, and where the inhabitants are + free. + </p> + <p> + To show that the Law has been quite abolished, the earthly Jerusalem was + completely destroyed with all her ornaments, temples, and ceremonies. + </p> +<p class="pre"> + VERSE 26. But Jerusalem which is above is free, which is the mother of + us all. +</p> + <p> + The earthly Jerusalem with its ordinances and laws represents Hagar and + her offspring. They are slaves to the Law, sin and death. But the heavenly + Jerusalem is Sarah, the free woman. This heavenly Jerusalem is the Church, + that is to say the number of all believers throughout the world, having + one and the same Gospel, one and the same faith in Christ, one and the + same Holy Ghost, and the same sacraments. + </p> + <p> + Do not mistake this one word "above" to refer to the triumphant Church in + heaven, but to the militant Church on earth. In Philippians 3:20, the + Apostle uses the phrase: "Our conversation is in heaven," not locally in + heaven, but in spirit. When a believer accepts the heavenly gifts of the + Gospel he is in heaven. So also in Ephesians 1:3, "Who hath blessed us + with all spiritual blessings in heavenly places in Christ." Jerusalem here + means the universal Christian Church on earth. + </p> + <p> + Sarah, the Church, as the bride of Christ bears free children who are not + subject to the Law. + </p> +<p class="pre"> + VERSE 27. For it is written, Rejoice, thou barren that bearest not; + break forth and cry, thou that travailest not: for the desolate hath + many more children than she which hath an husband. +</p> + <p> + Paul quotes the allegorical prophecy of Isaiah to the effect that the + mother of many children must die desolately, while the barren woman shall + have an abundance of children. (Isaiah 54:1.) He applies this prophecy to + Hagar and Sarah, to the Law and the Gospel. The Law as the husband of the + fruitful woman procreates many children. For men of all ages have had the + idea that they are right when they follow after the Law and outwardly + perform its requirements. + </p> + <p> + Although the Law has many children, they are not free. They are slaves. As + servants they cannot have a share in the inheritance, but are driven from + the house as Ishmael was cast out of the house of Abraham. In fact the + servants of the Law are even now barred from the kingdom of light and + liberty, for "he that believeth not, is condemned already." (John 3:18.) + As the servants of the Law they remain under the curse of the Law, under + sin and death, under the power of the devil, and under the wrath and + judgment of God. + </p> + <p> + On the other hand, Sarah, the free Church, seems barren. The Gospel of the + Cross which the Church proclaims does not have the appeal that the Law has + for men, and therefore it does not find many adherents. The Church does + not look prosperous. Unbelievers have always predicted the death of the + Church. The Jews were quite certain that the Church would not long endure. + They said to Paul: "As concerning this sect, we know that everywhere it is + spoken against." (Acts 28:22.) No matter how barren and forsaken, how weak + and desolate the Church may seem, she alone is really fruitful before God. + By the Gospel she procreates an infinite number of children that are free + heirs of everlasting life. + </p> + <p> + The Law, "the old husband," is really dead. But not all people know it, or + want to know it. They labor and bear the burden and the heat of the day, + and bring forth many children, children that are bastards like themselves, + children born to be put out of the house like Ishmael to perish forever. + Accursed be that doctrine, life, and religion which endeavors to obtain + righteousness before God by the Law and its creeds. + </p> + <p> + The scholastics think that the judicial and ceremonial laws of Moses were + abolished by the coming of Christ, but not the moral law. They are blind. + When Paul declares that we are delivered from the curse of the Law he + means the whole Law, particularly the moral law which more than the other + laws accuses, curses, and condemns the conscience. The Ten Commandments + have no right to condemn that conscience in which Jesus dwells, for Jesus + has taken from the Ten Commandments the right and power to curse us. + </p> + <p> + Not as if the conscience is now insensitive to the terrors of the Law, but + the Law cannot drive the conscience to despair. "There is now no + condemnation to them which are in Christ Jesus." (Romans 8:1.) "If the Son + shall make you free, ye shall be free indeed." (John 8:36.) + </p> + <p> + You will complain: "But I am not doing anything." That is right. You + cannot do a thing to be delivered from the tyranny of the Law. But listen + to the glad tidings which the Holy Ghost brings to you in the words of the + prophet: "Rejoice, thou barren." As Christ is greater than the Law, so + much more excellent is the righteousness of Christ than the righteousness + of the Law. + </p> + <p> + In one more respect the Law has been abolished. The civil laws of Moses do + not concern us, and should not be put back in force. That does not mean + that we are exempt from obedience to the civil laws under which we live. + On the contrary, the Gospel commands Christians to obey government "not + only for wrath, but also for conscience sake." (Romans 13:5.) + </p> + <p> + Neither do the ordinances of Moses or those of the Pope concern us. But + because life cannot go on without some ordinances, the Gospel permits + regulations to be made in the Church in regard to special days, times, + places, etc., in order that the people may know upon what day, at what + hour, and in what place to assemble for the Word of God. Such directions + are desirable that "all things be done decently and in order." (I Cor. + 14:40.) These directions may be changed or omitted altogether, as long as + no offense is given to the weak. + </p> + <p> + Paul, however, refers particularly to the abolition of the moral law. If + faith alone in Christ justifies, then the whole Law is abolished without + exception. And this the Apostle proves by the testimony of Isaiah, who + bids the barren to rejoice because she will have many children, whereas + she that has a husband and many children will be forsaken. + </p> + <p> + Isaiah calls the Church barren because her children are born without + effort by the Word of faith through the Spirit of God. It is a matter of + birth, not of exertion. The believer too works, but not in an effort to + become a son and an heir of God. He is that before he goes to work. He is + born a son and an heir. He works for the glory of God and the welfare of + his fellowmen. + </p> +<p class="pre"> + VERSE 28. Now we, brethren, as Isaac was, are the children of promise. +</p> + <p> + The Jews claimed to be the children of God because they were the children + of Abraham. Jesus answered them, John 8:39, 40, "If ye were Abraham's + children, ye would do the works of Abraham. But now ye seek to kill me, a + man that hath told you the truth." And in verse 42: "If God were your + Father, ye would love me." In other words: "You are not the children of + God. If you were, you would know and love me. Brothers born and living + together in the same house recognize each other. You do not recognize me. + You are of your father, the devil." + </p> + <p> + We are not like these Jews, the children of the bondwoman, the Law, who + were cast out of the house by Jesus. We are children of the promise like + Isaac, born of grace and faith unto an everlasting inheritance. + </p> +<p class="pre"> + VERSE 29. But as that he that was born after the flesh persecuted him + that was born after the Spirit, even so it is now. +</p> + <p> + This is a cheering thought. We who are born of the Gospel, and live in + Christ, and rejoice in our inheritance, have Ishmael for our enemy. The + children of the Law will always persecute the children of the Gospel. This + is our daily experience. Our opponents tell us that everything was at + peace before the Gospel was revived by us. Since then the whole world has + been upset. People blame us and the Gospel for everything, for the + disobedience of subjects to their rulers, for wars, plagues, and famines, + for revolutions, and every other evil that can be imagined. No wonder our + opponents think they are doing God a favor by hating and persecuting us. + Ishmael will persecute Isaac. + </p> + <p> + We invite our opponents to tell us what good things attended the preaching + of the Gospel by the apostles. Did not the destruction of Jerusalem follow + on the heels of the Gospel? And how about the overthrow of the Roman + Empire? Did not the whole world seethe with unrest as the Gospel was + preached in the whole world? We do not say that the Gospel instigated + these upheavals. The iniquity of man did it. + </p> + <p> + Our opponents blame our doctrine for the present turmoil. But ours is a + doctrine of grace and peace. It does not stir up trouble. Trouble starts + when the people, the nations and their rulers of the earth rage and take + counsel together against the Lord, and against His anointed. (Psalm 2.) + But all their counsels shall be brought to naught. "He that sitteth in the + heavens shall laugh: the Lord shall have them in derision." (Psalm 2:4.) + Let them cry out against us as much as they like. We know that they are + the cause of all their own troubles. + </p> + <p> + As long as we preach Christ and confess Him to be our Savior, we must be + content to be called vicious trouble makers. "These that have turned the + world upside down are come hither also; and these all do contrary to the + decrees of Caesar," so said the Jews of Paul and Silas. (Acts 17:6, 7.) Of + Paul they said: "We have found this man a pestilent fellow, and a mover of + sedition among all the Jews throughout the world, and a ringleader of the + sect of the Nazarenes." The Gentiles uttered similar complaints: "These + men do exceedingly trouble our city." + </p> + <p> + This man Luther is also accused of being a pestilent fellow who troubles + the papacy and the Roman empire. If I would keep silent, all would be + well, and the Pope would no more persecute me. The moment I open my mouth + the Pope begins to fume and to rage. It seems we must choose between + Christ and the Pope. Let the Pope perish. + </p> + <p> + Christ foresaw the reaction of the world to the Gospel. He said: "I am + come to send fire on the earth, and what will I, if it be already + kindled?" (Luke 12:49.) + </p> + <p> + Do not take the statement of our opponents seriously, that no good can + come of the preaching of the Gospel. What do they know? They would not + recognize the fruits of the Gospel if they saw them. + </p> + <p> + At any rate, our opponents cannot accuse us of adultery, murder, theft, + and such crimes. The worst they can say about us is that we have the + Gospel. What is wrong with the Gospel? We teach that Christ, the Son of + God, has redeemed us from sin and everlasting death. This is not our + doctrine. It belongs to Christ. If there is anything wrong with it, it is + not our fault. If they want to condemn Christ for being our Savior and + Redeemer, that is their lookout. We are mere onlookers, watching to see + who will win the victory, Christ or His opponents. + </p> + <p> + On one occasion Jesus remarked: "If ye were of the world, the world would + love his own, but because ye are not of the world, but I have chosen you + out of the world, therefore the world hateth you." (John 15:19.) In other + words: "I am the cause of all your troubles. I am the one for whose sake + you are killed. If you did not confess my name, the world would not hate + you. The servant is not greater than his lord. If they have persecuted me, + they will also persecute you." + </p> + <p> + Christ takes all the blame. He says: "You have not incurred the hatred and + persecutions of the world. I have. But be of good cheer; I have overcome + the world." + </p> +<p class="pre"> + VERSE 30. Nevertheless what saith the Scripture? Cast out the + bondwoman and her son: for the son of the bondwoman shall not be heir + with the son of the free woman. +</p> + <p> + Sarah's demand that the bondwoman and her son be cast out of the house was + undoubtedly a blow to Abraham. He felt sorry for his son Ishmael. The + Scripture explicitly states Abraham's grief in the words: "And the thing + was very grievous in Abraham's sight, because of his son." (Gen. 21:11.) + But God approved Sarah's action and said to Abraham: "Let it not be + grievous in thy sight because of the lad, and because of thy bondwoman; in + all that Sarah hath said unto thee, hearken unto her voice; for in Isaac + shall thy seed be called." (Gen. 21:12.) + </p> + <p> + The Holy Ghost contemptuously calls the admirers of the Law the children + of the bondwoman. "If you do not know your mother, I will tell you what + kind of a woman she is. She is a slave. And you are slaves. You are slaves + of the Law and therefore slaves of sin, death, and everlasting damnation. + You are not fit to be heirs. You are put out of the house." + </p> + <p> + This is the sentence which God pronounces upon the Ishmaelites, the + papists, and all others who trust in their own merits, and persecute the + Church of Christ. Because they are slaves and persecutors of the children + of the free woman, they shall be cast out of the house of God forever. + They shall have no inheritance with the children of the promise. This + sentence stands forever. + </p> + <p> + This sentence affects not only those popes, cardinals bishops, and monks + who were notoriously wicked and made their bellies their Gods. It strikes, + also, those who lived in all sincerity to please God and to merit the + forgiveness of their sins through a life of self-denial. Even these will + be cast out, because they are children of the bondwoman. + </p> + <p> + Our opponents do not defend their own moral delinquency. The better ones + deplore and abhor it. But they defend and uphold their doctrine of works + which is of the devil. Our quarrel is not with those who live in manifest + sins. Our quarrel is with those among them who think they live like + angels, claiming that they do not only perform the Ten Commandments of + God, but also the sayings of Christ, and many good works that God does not + expect of them. We quarrel with them because they refuse to have Jesus' + merit count alone for righteousness. + </p> + <p> + St. Bernard was one of the best of the medieval saints. He lived a chaste + and holy life. But when it came to dying he did not trust in his chaste + life for salvation. He prayed: "I have lived a wicked life. But Thou, Lord + Jesus, hast a heaven to give unto me. First, because Thou art the Son of + God. Secondly, because Thou hast purchased heaven for me by Thy suffering + and death. Thou givest heaven to me, not because I earned it, but because + Thou hast earned it for me." If any of the Romanists are saved it is + because they forget their good deeds and merits and feel like Paul: "Not + having mine own righteousness which is of the law, but that which is + through the faith of Christ." (Phil. 3:9.) + </p> +<p class="pre"> + VERSE 31. So then, brethren, we are not children of the bondwoman, but + of the free. +</p> + <p> + With this sentence the Apostle Paul concludes his allegory of the barren + Church. This sentence forms a clear rejection of the righteousness of the + Law and a confirmation of the doctrine of justification. In the next + chapter Paul lays special stress upon the freedom which the children of + the free woman enjoy. He treats of Christian liberty, the knowledge of + which is very necessary. The liberty which Christ purchased for us is a + bulwark to us in our battle against spiritual tyranny. Therefore we must + carefully study this doctrine of Christian liberty, not only for the + confirmation of the doctrine of justification, but also for the comfort + and encouragement of those who are weak in faith. + </p> + <p> + <a name="link2HCH0005" id="link2HCH0005"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + CHAPTER 5 + </h2> + <p> + IN this chapter the Apostle Paul presents the doctrine of Christian + liberty in a final effort to persuade the Galatians to give up the + nefarious doctrine of the false apostles. To accomplish his purpose he + adduces threats and promises, trying in every way possible to keep them in + the liberty which Christ purchased for them. + </p> +<p class="pre"> + VERSE 1. Stand fast therefore in the liberty wherewith Christ hath made + us free. +</p> + <p> + "Be steadfast, not careless. Lie not down and sleep, but stand up. Be + watchful. Hold fast the liberty wherewith Christ hath made you free." + Those who loll cannot keep this liberty. Satan hates the light of the + Gospel. When it begins to shine a little he fights against it with might + and main. + </p> + <p> + What liberty does Paul mean? Not civil liberty (for which we have the + government to thank), but the liberty which Christ has procured for us. + </p> + <p> + At one time the emperor was compelled to grant to the bishop of Rome + certain immunities and privileges. This is civil liberty. That liberty + exempts the clergy from certain public charges. Then there is also another + kind of "liberty," when people obey neither the laws of God nor the laws + of men, but do as they please. This carnal liberty the people want in our + day. We are not now speaking of this liberty. Neither are we speaking of + civil liberty. + </p> + <p> + Paul is speaking of a far better liberty, the liberty "wherewith Christ + hath made us free," not from material bonds, not from the Babylonian + captivity, not from the tyranny of the Turks, but from the eternal wrath + of God. + </p> + <p> + Where is this liberty? + </p> + <p> + In the conscience. + </p> + <p> + Our conscience is free and quiet because it no longer has to fear the + wrath of God. This is real liberty, compared with which every other kind + of liberty is not worth mentioning. Who can adequately express the boon + that comes to a person when he has the heart-assurance that God will + nevermore be angry with him, but will forever be merciful to him for + Christ's sake? This is indeed a marvelous liberty, to have the sovereign + God for our Friend and Father who will defend, maintain, and save us in + this life and in the life to come. + </p> + <p> + As an outgrowth of this liberty, we are at the same time free from the + Law, sin, death, the power of the devil, hell, etc. Since the wrath of God + has been assuaged by Christ no Law, sin, or death may now accuse and + condemn us. These foes of ours will continue to frighten us, but not too + much. The worth of our Christian liberty cannot be exaggerated. + </p> + <p> + Our conscience must be trained to fall back on the freedom purchased for + us by Christ. Though the fears of the Law, the terrors of sin, the horror + of death assail us occasionally, we know that these feelings shall not + endure, because the prophet quotes God as saying: "In a little wrath I hid + my face from thee for a moment: but with everlasting kindness will I have + mercy on thee." (Isa. 54:8.) + </p> + <p> + We shall appreciate this liberty all the more when we bear in mind that it + was Jesus Christ, the Son of God, who purchased it with His own blood. + Hence, Christ's liberty is given us not by the Law, or for our own + righteousness, but freely for Christ's sake. In the eighth chapter of the + Gospel of St. John, Jesus declares: "If the Son shall make you free, ye + shall be free indeed." He only stands between us and the evils which + trouble and afflict us and which He has overcome for us. + </p> + <p> + Reason cannot properly evaluate this gift. Who can fully appreciate the + blessing of the forgiveness of sins and of everlasting life? Our opponents + claim that they also possess this liberty. But they do not. When they are + put to the test all their self-confidence slips from them. What else can + they expect when they trust in works and not in the Word of God? + </p> + <p> + Our liberty is founded on Christ Himself, who sits at the right hand of + God and intercedes for us. Therefore our liberty is sure and valid as long + as we believe in Christ. As long as we cling to Him with a steadfast faith + we possess His priceless gifts. But if we are careless and indifferent we + shall lose them. It is not without good reason that Paul urges us to watch + and to stand fast. He knew that the devil delights in taking this liberty + away from us. + </p> +<p class="pre"> + VERSE 1. And be not entangled again with the yoke of bondage. +</p> + <p> + Because reason prefers the righteousness of the Law to the righteousness + of faith, Paul calls the Law a yoke, a yoke of bondage. Peter also calls + it a yoke. "Why tempt ye God, to put a yoke upon the neck of the disciples + which neither our fathers nor we were able to bear?" (Acts 15:10.) + </p> + <p> + In this passage Paul again disparages the pernicious notion that the Law + is able to make men righteous before God, a notion deeply rooted in man's + reason. All mankind is so wrapped up in this idea that it is hard to drag + it out of people. Paul compares those who seek to be justified by the Law + to oxen that are hitched to the yoke. Like oxen that toil in the yoke all + day, and in the evening are turned out to graze along the dusty road, and + at last are marked for slaughter when they no longer can draw the burden, + so those who seek to be justified by the Law are "entangled with the yoke + of bondage," and when they have grown old and broken-down in the service + of the Law they have earned for their perpetual reward God's wrath and + everlasting torment. + </p> + <p> + We are not now treating of an unimportant matter. It is a matter that + involves everlasting liberty or everlasting slavery. For as a liberation + from God's wrath through the kind office of Christ is not a passing boon, + but a permanent blessing, so also the yoke of the Law is not a temporary + but an everlasting affliction. + </p> + <p> + Rightly are the doers of the Law called devil's martyrs. They take more + pains to earn hell than the martyrs of Christ to obtain heaven. Theirs is + a double misfortune. First they torture themselves on earth with + self-inflicted penances and finally when they die they gain the reward of + eternal damnation. + </p> +<p class="pre"> + VERSE 2. Behold, I Paul say unto you, that if ye be circumcised, Christ + shall profit you nothing. +</p> + <p> + Paul is incensed at the thought of the tyranny of the Law. His antagonism + to the Law is a personal matter with him. "Behold, I, Paul," he says, "I + who have received the Gospel not from men, but by the revelation of Jesus + Christ: I who have been commissioned from above to preach the Gospel to + you: I Paul say to you, If you submit to circumcision Christ will profit + you nothing." Paul emphatically declares that for the Galatians to be + circumcised would mean for them to lose the benefits of Christ's suffering + and death. This passage may well serve as a criterion for all the + religions. To teach that besides faith in Christ other devices like works, + or the observance of rules, traditions, or ceremonies are necessary for + the attainment of righteousness and everlasting life, is to make Christ + and His salvation of no benefit to anybody. + </p> + <p> + This passage is an indictment of the whole papacy. All priests, monks, and + nuns—and I am now speaking of the best of them—who repose + their hope for salvation in their own works, and not in Christ, whom they + imagine to be an angry judge, hear this sentence pronounced against them + that Christ shall profit them nothing. If one can earn the forgiveness of + sins and everlasting life through one's own efforts to what purpose was + Christ born? What was the purpose of His suffering and death, His + resurrection, His victory over sin, death, and the devil, if men may + overcome these evils by their own endeavor? Tongue cannot express, nor + heart conceive what a terrible thing it is to make Christ worthless. + </p> + <p> + The person who is not moved by these considerations to leave the Law and + the confidence in his own righteousness for the liberty in Christ, has a + heart that is harder than stone and iron. + </p> + <p> + Paul does not condemn circumcision in itself. Circumcision is not + injurious to the person who does not ascribe any particular importance to + it. Neither are works injurious provided a person does not attach any + saving value to them. The Apostle does not say that works are + objectionable, but to build one's hopes for righteousness on works is + disastrous, for that makes Christ good for nothing. + </p> + <p> + Let us bear this in mind when the devil accuses our conscience. When that + dragon accuses us of having done no good at all, but only evil, say to + him: "You trouble me with the remembrance of my past sins; you remind me + that I have done no good. But this does not bother me, because if I were + to trust in my own good deeds, or despair because I have done no good + deeds, Christ would profit me neither way. I am not going to make him + unprofitable to me. This I would do, if I should presume to purchase for + myself the favor of God and everlasting life by my good deeds, or if I + should despair of my salvation because of my sins." + </p> +<p class="pre"> + VERSE 3. For I testify again to every man that is circumcised, that he + is a debtor to do the whole law. +</p> + <p> + The first fault with circumcision is that it makes Christ unprofitable. + The second fault is that it obligates those who are circumcised to observe + the whole Law. Paul is so very much in earnest about this matter that he + confirms it with an oath. "I testify," he says, "I swear by the living + God." Paul's statement may be explained negatively to mean: "I testify to + every man who is being circumcised that he cannot perform the Law in any + point. In the very act of circumcision he is not being circumcised, and in + the very act of fulfilling the Law he fulfills it not." This seems to be + the simple meaning of Paul's statement. Later on in the sixth chapter he + explicitly states, "They themselves which are circumcised keep not the + law. The fact that you are circumcised does not mean you are righteous and + free from the Law. The truth is that by circumcision you have become + debtors and servants of the Law. The more you endeavor to perform the Law, + the more you will become tangled up in the yoke of the Law." + </p> + <p> + The truth of this I have experienced in myself and in others. I have seen + many work themselves down to the bones in their hungry effort to obtain + peace of conscience. But the harder they tried the more they worried. + Especially in the presence of death they were so uneasy that I have seen + murderers die with better grace and courage. + </p> + <p> + This holds true also in regard to the church regulations. When I was a + monk I tried ever so hard to live up to the strict rules of my order. I + used to make a list of my sins, and I was always on the way to confession, + and whatever penances were enjoined upon me I performed religiously. In + spite of it all, my conscience was always in a fever of doubt. The more I + sought to help my poor stricken conscience the worse it got. The more I + paid attention to the regulations the more I transgressed them. + </p> + <p> + Hence those that seek to be justified by the Law are much further away + from the righteousness of life than the publicans, sinners, and harlots. + They know better than to trust in their own works. They know that they + cannot ever hope to obtain forgiveness by their sins. + </p> + <p> + Paul's statement in this verse may be taken to mean that those who submit + to circumcision are thereby submitting to the whole Law. To obey Moses in + one point requires obedience to him in all points. It does no good to say + that only circumcision is necessary, and not the rest of Moses' laws. The + same reasons that obligate a person to accept circumcision also obligate a + person to accept the whole Law. Thus to acknowledge the Law is tantamount + to declaring that Christ is not yet come. And if Christ is not yet come, + then all the Jewish ceremonies and laws concerning meats, places, and + times are still in force, and Christ must be awaited as one who is still + to come. The whole Scripture, however, testifies that Christ has come, + that by His death He has abolished the Law, and that He has fulfilled all + things which the prophets have foretold about Him. + </p> + <p> + Some would like to subjugate us to certain parts of the Mosaic Law. But + this is not to be permitted under any circumstances. If we permit Moses to + rule over us in one thing, we must obey him in all things. + </p> +<p class="pre"> + VERSE 4. Christ is become of no effect unto you, whosoever of you are + justified by the law; ye are fallen from grace. +</p> + <p> + Paul in this verse discloses that he is not speaking so much of + circumcision as the trust which men repose in the outward act. We can hear + him say: "I do not condemn the Law in itself; what I condemn is that men + seek to be justified by the Law, as if Christ were still to come, or as if + He alone were unable to justify sinners. It is this that I condemn, + because it makes Christ of no effect. It makes you void of Christ so that + Christ is not in you, nor can you be partakers of the knowledge, the + spirit, the fellowship, the liberty, the life, or the achievements of + Christ. You are completely separated from Him, so much so that He has + nothing to do with you any more, or for that matter you with Him." Can + anything worse be said against the Law? If you think Christ and the Law + can dwell together in your heart, you may be sure that Christ dwells not + in your heart. For if Christ is in your heart He neither condemns you, nor + does He ever bid you to trust in your own good works. If you know Christ + at all, you know that good works do not serve unto righteousness, nor evil + works unto condemnation. I do not want to withhold from good works their + due praise, nor do I wish to encourage evil works. But when it comes to + justification, I say, we must concentrate upon Christ alone, or else we + make Him non-effective. You must choose between Christ and the + righteousness of the Law. If you choose Christ you are righteous before + God. If you stick to the Law, Christ is of no use to you. + </p> +<p class="pre"> + VERSE 4. Ye are fallen from grace. +</p> + <p> + That means you are no longer in the kingdom or condition of grace. When a + person on board ship falls into the sea and is drowned it makes no + difference from which end or side of the ship he falls into the water. + Those who fall from grace perish no matter how they go about it. Those who + seek to be justified by the Law are fallen from grace and are in grave + danger of eternal death. If this holds true in the case of those who seek + to be justified by the moral Law, what will become of those, I should like + to know, who endeavor to be justified by their own regulations and vows? + They will fall to the very bottom of hell. "Oh, no," they say, "we will + fly straight into heaven. If you live according to the rules of Saint + Francis, Saint Dominick, Saint Benedict, you will obtain the peace and + mercy of God. If you perform the vows of chastity, obedience, etc., you + will be rewarded with everlasting life." Let these playthings of the devil + go to the place where they came from and listen to what Paul has to say in + this verse in accordance with Christ's own teaching: "He that believeth in + the Son of God, hath everlasting life; but he that believeth not in the + Son shall not see life, but the wrath of God abideth in him." + </p> + <p> + The words, "Ye are fallen from grace," must not be taken lightly. They are + important. To fall from grace means to lose the atonement, the forgiveness + of sins, the righteousness, liberty, and life which Jesus has merited for + us by His death and resurrection. To lose the grace of God means to gain + the wrath and judgment of God, death, the bondage of the devil, and + everlasting condemnation. + </p> +<p class="pre"> + VERSE 5. For we through the Spirit wait for the hope of righteousness + by faith. +</p> + <p> + Paul concludes the whole matter with the above statement. "You want to be + justified by the Law, by circumcision, and by works. We cannot see it. To + be justified by such means would make Christ of no value to us. We would + be obliged to perform the whole law. We rather through the Spirit wait for + the hope of righteousness." The Apostle is not satisfied to say "justified + by faith." He adds hope to faith. + </p> + <p> + Holy Writ speaks of hope in two ways: as the object of the emotion, and + hope as the emotion itself. In the first chapter of the Epistle to the + Colossians we have an instance of its first use: "For the hope which is + laid up for you in heaven," i.e., the thing hoped for. In the sense of + emotion we quote the passage from the eighth chapter of the Epistle to the + Romans: "For we are saved by hope." As Paul uses the term "hope" here in + writing to the Galatians, we may take it in either of its two meanings. We + may understand Paul to say, "We wait in spirit, through faith, for the + righteousness that we hope for, which in due time will be revealed to us." + Or we may understand Paul to say: "We wait in Spirit, by faith for + righteousness with great hope and desire." True, we are righteous, but our + righteousness is not yet revealed; as long as we live here sin stays with + us, not to forget the law in our members striving against the law of our + mind. When sin rages in our body and we through the Spirit wrestle against + it, then we have cause for hope. We are not yet perfectly righteous. + Perfect righteousness is still to be attained. Hence we hope for it. + </p> + <p> + This is sweet comfort for us. And we are to make use of it in comforting + the afflicted. We are to say to them: "Brother, you would like to feel + God's favor as you feel your sin. But you are asking too much. Your + righteousness rests on something much better than feelings. Wait and hope + until it will be revealed to you in the Lord's own time. Don't go by your + feelings, but go by the doctrine of faith, which pledges Christ to you." + </p> + <p> + The question occurs to us, What difference is there between faith and + hope? We find it difficult to see any difference. Faith and hope are so + closely linked that they cannot be separated. Still there is a difference + between them. + </p> +<p class="pre"> + First, hope and faith differ in regard to their sources. Faith + originates in the understanding, while hope rises in the will. + + Secondly, they differ in regard to their functions. Faith says what is + to be done. Faith teaches, describes, directs. Hope exhorts the mind + to be strong and courageous. + + Thirdly, they differ in regard to their objectives. Faith concentrates + on the truth. Hope looks to the goodness of God. + + Fourthly, they differ in sequence. Faith is the beginning of life before + tribulation. (Hebrews 11.) Hope comes later and is born of tribulation. + (Romans 5.) + + Fifthly, they differ in regard to their effects. Faith is a judge. It + judges errors. Hope is a soldier. It fights against tribulations, the + Cross, despondency, despair, and waits for better things to come in the + midst of evil. +Without hope faith cannot endure. On the other hand, hope without faith +is blind rashness and arrogance because it lacks knowledge. Before +anything else a Christian must have the insight of faith, so that the +intellect may know its directions in the day of trouble and the heart +may hope for better things. By faith we begin, by hope we continue. +</p> + <p> + This passage contains excellent doctrine and much comfort. It declares + that we are justified not by works, sacrifices, or ceremonies, but by + Christ alone. The world may judge certain things to be ever so good; + without Christ they are all wrong. Circumcision and the law and good works + are carnal. "We," says Paul, "are above such things. We possess Christ by + faith and in the midst of our afflictions we hopefully wait for the + consummation of our righteousness." + </p> + <p> + You may say, "The trouble is I don't feel as if I am righteous." You must + not feel, but believe. Unless you believe that you are righteous, you do + Christ a great wrong, for He has cleansed you by the washing of + regeneration, He died for you so that through Him you may obtain + righteousness and everlasting life. + </p> +<p class="pre"> + VERSE 6. For in Jesus Christ neither circumcision availeth any thing, + nor uncircumcision, but faith which worketh by love. +</p> + <p> + Faith must of course be sincere. It must be a faith that performs good + works through love. If faith lacks love it is not true faith. Thus the + Apostle bars the way of hypocrites to the kingdom of Christ on all sides. + He declares on the one hand, "In Christ Jesus circumcision availeth + nothing," i.e., works avail nothing, but faith alone, and that without any + merit whatever, avails before God. On the other hand, the Apostle declares + that without fruits faith serves no purpose. To think, "If faith justifies + without works, let us work nothing," is to despise the grace of God. Idle + faith is not justifying faith. In this terse manner Paul presents the + whole life of a Christian. Inwardly it consists in faith towards God, + outwardly in love towards our fellow-men. + </p> +<p class="pre"> + VERSE 7. Ye did run well; who did hinder you that ye should not obey + the truth? +</p> + <p> + This is plain speaking. Paul asserts that he teaches the same truth now + which he has always taught, and that the Galatians ran well as long as + they obeyed the truth. But now, misled by the false apostles, they no + longer run. He compares the Christian life to a race. When everything runs + along smoothly the Hebrews spoke of it as a race. "Ye did run well," means + that everything went along smoothly and happily with the Galatians. They + lived a Christian life and were on the right way to everlasting life. The + words, "Ye did run well," are encouraging indeed. Often our lives seem to + creep rather than to run. But if we abide in the true doctrine and walk in + the spirit, we have nothing to worry about. God judges our lives + differently. What may seem to us a life slow in Christian development may + seem to God a life of rapid progression in grace. + </p> +<p class="pre"> + VERSE 7. Who did hinder you that ye should not obey the truth? +</p> + <p> + The Galatians were hindered in the Christian life when they turned from + faith and grace to the Law. Covertly the Apostle blames the false apostles + for impeding the Christian progress of the Galatians. The false apostles + persuaded the Galatians to believe that they were in error and that they + had made little or no progress under the influence of Paul. Under the + baneful influence of the false apostles the Galatians thought they were + well off and advancing rapidly in Christian knowledge and living. + </p> +<p class="pre"> + VERSE 8. This persuasion cometh not of him that calleth you. +</p> + <p> + Paul explains how those who had been deceived by false teachers may be + restored to spiritual health. The false apostles were amiable fellows. + Apparently they surpassed Paul in learning and godliness. The Galatians + were easily deceived by outward appearances. They supposed they were being + taught by Christ Himself. Paul proved to them that their new doctrine was + not of Christ, but of the devil. In this way he succeeded in regaining + many. We also are able to win back many from the errors into which they + were seduced by showing that their beliefs are imaginary, wicked, and + contrary to the Word of God. + </p> + <p> + The devil is a cunning persuader. He knows how to enlarge the smallest sin + into a mountain until we think we have committed the worst crime ever + committed on earth. Such stricken consciences must be comforted and set + straight as Paul corrected the Galatians by showing them that their + opinion is not of Christ because it runs counter to the Gospel, which + describes Christ as a meek and merciful Savior. + </p> + <p> + Satan will circumvent the Gospel and explain Christ in this his own + diabolical way: "Indeed Christ is meek, gentle, and merciful, but only to + those who are holy and righteous. If you are a sinner you stand no chance. + Did not Christ say that unbelievers are already damned? And did not Christ + perform many good deeds, and suffer many evils patiently, bidding us to + follow His example? You do not mean to say that your life is in accord + with Christ's precepts or example? You are a sinner. You are no good at + all." + </p> + <p> + Satan is to be answered in this way: The Scriptures present Christ in a + twofold aspect. First, as a gift. "He of God is made unto us wisdom, and + righteousness, and sanctification and redemption." (I Cor. 1:30.) Hence my + many and grievous sins are nullified if I believe in Him. Secondly, the + Scriptures present Christ for our example. As an exemplar He is to be + placed before me only at certain times. In times of joy and gladness that + I may have Him as a mirror to reflect upon my shortcomings. But in the day + of trouble I will have Christ only as a gift. I will not listen to + anything else, except that Christ died for my sins. + </p> + <p> + To those that are cast down on account of their sins Christ must be + introduced as a Savior and Gift, and not as an example. But to sinners who + live in a false assurance, Christ must be introduced as an example. The + hard sayings of Scripture and the awful judgments of God upon sin must be + impressed upon them. Defy Satan in times of despair. Say: "O cursed Satan, + you choose a nice time to talk to me about doing and working when you know + very well that I am in trouble over my sins. I will not listen to you. I + will listen to Christ, who says that He came into the world to save + sinners. This is the true Christ and there is none other. I can find + plenty of examples for a holy life in Abraham, Isaiah, John the Baptist, + Paul, and other saints. But they cannot forgive my sins. They cannot save + me. They cannot procure for me everlasting life. Therefore I will not have + you for my teacher, O Satan." + </p> +<p class="pre"> + VERSE 9. A little leaven leaveneth the whole lump. +</p> + <p> + Paul's concern for them meant nothing to some of the Galatians. Many had + disowned him as their teacher and gone over to the false apostles. No + doubt the false apostles took every occasion to defame Paul as a stubborn + and contemptuous fellow who thought nothing of disrupting the unity of the + churches for no other reason than his selfish pride and jealousy. + </p> + <p> + Others of the Galatians perhaps saw no harm in deviating a trifle from the + doctrine of justification and faith. When they noticed that Paul made so + much ado about a matter that seemed of no particular importance to them + they raised their eyebrows and thought within themselves: "What if we did + deviate a little from the doctrine of Paul? What if we are a little to + blame? He ought to overlook the whole matter, and not make such an issue + out of it, lest the unity of the churches be disturbed." To this Paul + replies: "A little leaven leaveneth the whole lump." + </p> + <p> + Our opponents record the same complaints about us. They put us down as + contentious, ill-tempered faultfinders. But these are the crafty passes of + the devil, with which he seeks to overthrow our faith. We answer with + Paul: "A little leaven leaveneth the whole lump." + </p> + <p> + Small faults grow into big faults. To tolerate a trifling error inevitably + leads to crass heresy. The doctrine of the Bible is not ours to take or to + allow liberties with. We have no right to change even a tittle of it. When + it comes to life we are ready to do, to suffer, to forgive anything our + opponents demand as long as faith and doctrine remain pure and uncorrupt. + The Apostle James says, "For whosoever shall keep the whole law and yet + offend in one point, he is guilty of all." This passage supports us over + against our critics who claim that we disregard all charity to the great + injury of the churches. We protest we desire nothing more than peace with + all men. If they would only permit us to keep our doctrine of faith! The + pure doctrine takes precedence before charity, apostles, or an angel from + heaven. + </p> + <p> + Let others praise charity and concord to the skies; we magnify the + authority of the Word and faith. Charity may be neglected at times without + peril, but not the Word and faith. Charity suffers all things, it gives + in. Faith suffers nothing; it never yields. Charity is often deceived but + is never put out because it has nothing to lose; it continues to do well + even to the ungrateful. When it comes to faith and salvation in the midst + of lies and errors that parade as truth and deceive many, charity has no + voice or vote. Let us not be influenced by the popular cry for charity and + unity. If we do not love God and His Word what difference does it make if + we love anything at all? + </p> + <p> + Paul, therefore, admonishes both teachers and hearers not to esteem + lightly the doctrine of faith as if it were a toy with which to amuse + oneself in idle hours. + </p> +<p class="pre"> + VERSE 10. l have confidence in you through the Lord. +</p> + <p> + "I have taught, admonished, and reproved you enough. I hope the best for + you." + </p> + <p> + The question occurs to us whether Paul did well to trust the Galatians. + Does not Holy Writ forbid us to trust in men? Faith trusts in God and is + never wrong. Charity trusts in men and is often wrong. This charitable + trust in man is necessary to life. Without it life would be impossible in + the world. What kind of life would ours be if nobody could trust anybody + else? True Christians are more ready to believe in men than the children + of this world. Such charitable confidence is the fruit of the Spirit. Paul + had such trust in the Galatians although they had forsaken his doctrine. + He trusts them "through the Lord," insofar as they were in Christ and + Christ in them. Once they had forsaken Christ altogether, the Apostle will + trust the Galatians no longer. + </p> +<p class="pre"> + VERSE 10. That ye will be none otherwise minded. +</p> + <p> + "Not minded otherwise than I have taught you. In other words, I have + confidence that you will accept no doctrine that is contrary to the one + you have learned from me." + </p> +<p class="pre"> + VERSE 10. But he that troubleth you shall bear his judgment, whosoever + he be. +</p> + <p> + Paul assumes the role of a judge and condemns the false apostles as + troublers of the Galatians. He wants to frighten the Galatians with his + severe judgments of the false apostles into avoiding false doctrine like a + contagious disease. We can hear him say to the Galatians: "Why do you give + these pestilent fellows a hearing in the first place? They only trouble + you. The doctrine they bring causes your conscience only trouble." + </p> + <p> + The clause, "whosoever he be," seems to indicate that the false apostles + in outward appearance at least were very good and devout men. It may be + that among them was some outstanding disciple of the apostles, a man of + fame and authority. The Apostle must have been faced by this very + situation, otherwise his vehemence would have been uncalled for. No doubt + many of the Galatians were taken back with the vehemency of the Apostle. + They perhaps thought: why should he be so stubborn in such small matters? + Why is he so quick to pronounce damnation upon his brethren in the + ministry? + </p> + <p> + I cannot say it often enough, that we must carefully differentiate between + doctrine and life. Doctrine is a piece of heaven, life is a piece of + earth. Life is sin, error, uncleanness, misery, and charity must forbear, + believe, hope, and suffer all things. Forgiveness of sins must be + continuous so that sin and error may not be defended and sustained. But + with doctrine there must be no error, no need of pardon. There can be no + comparison between doctrine and life. The least little point of doctrine + is of greater importance than heaven and earth. Therefore we cannot allow + the least jot of doctrine to be corrupted. We may overlook the offenses + and errors of life, for we daily sin much. Even the saints sin, as they + themselves confess in the Lord's Prayer and in the Creed. But our + doctrine, God be praised, is pure, because all the articles of our faith + are grounded on the Holy Scriptures. + </p> +<p class="pre"> + VERSE 11. And I, brethren, if I yet preach circumcision, why do I yet + suffer persecution? then is the offense of the cross ceased. +</p> + <p> + In his great desire to recall the Galatians, Paul draws himself into the + argument. He says: "Because I refuse to recognize circumcision as a factor + in our salvation, I have brought upon myself the hatred and persecution of + my whole nation. If I were to acknowledge circumcision the Jews would + cease to persecute me; in fact they would love and praise me. But because + I preach the Gospel of Christ and the righteousness of faith I must suffer + persecution. The false apostles know how to avoid the Cross and the deadly + hatred of the Jewish nation. They preach circumcision and thus retain the + favor of the Jews. If they had their way they would ignore all differences + in doctrine and preserve unity at all cost. But their unionistic dreams + cannot be realized without loss to the pure doctrine of the Cross. It + would be too bad if the offense of the Cross were to cease." To the + Corinthians he expressed the same conviction: "Christ sent me...to preach + the gospel: not with wisdom of words, lest the cross of Christ should be + made of none effect." (I Cor. 1:17.) + </p> + <p> + Here someone may be tempted to call the Christians crazy. Deliberately to + court danger by preaching and confessing the truth, and thus to bring upon + ourselves the hatred and enmity of the whole world, is this not madness? + But Paul does not mind the enmity of the world. It made him all the bolder + to confess Christ. The enmity of the world in his estimation augurs well + for the success and growth of the Church, which fares best in times of + persecution. When the offense of the Cross ceases, when the rage of the + enemies of the Cross abates, when everything is quiet, it is a sign that + the devil is the door-keeper of the Church and that the pure doctrine of + God's Word has been lost. + </p> + <p> + Saint Bernard observed that the Church is in best shape when Satan + assaults it on every side by trickery and violence; and in worst shape + when it is at peace. In support of his statement he quotes the passage + from the song of Hezekiah: "Behold, for peace I had great bitterness." + Paul looks with suspicion upon any doctrine that does not provoke + antagonism. + </p> + <p> + Persecution always follows on the heels of the Word of God as the Psalmist + experienced. "I believe, therefore have I spoken: I was greatly + afflicted." (Ps. 116:10.) The Christians are accused and slandered without + mercy. Murderers and thieves receive better treatment than Christians. The + world regards true Christians as the worst offenders, for whom no + punishment can be too severe. The world hates the Christians with amazing + brutality, and without compunction commits them to the most shameful + death, congratulating itself that it has rendered God and the cause of + peace a distinct service by ridding the world of the undesired presence of + these Christians. We are not to let such treatment cause us to falter in + our adherence to Christ. As long as we experience such persecutions we + know all is well with the Gospel. + </p> + <p> + Jesus held out the same comfort to His disciples in the fifth chapter of + St. Matthew. "Blessed are ye, when men shall revile you and persecute you, + and shall say all manner of evil against you falsely, for my sake. + Rejoice, and be exceeding glad; for great is your reward in heaven." The + Church must not come short of this joy. I would not want to be at peace + with the pope, the bishops, the princes, and the sectarians, unless they + consent to our doctrine. Unity with them would be an unmistakable sign + that we have lost the true doctrine. Briefly, as long as the Church + proclaims the doctrine she must suffer persecution, because the Gospel + declares the mercy and glory of God. This in turn stirs up the devil, + because the Gospel shows him up for what he is, the devil, and not God. + Therefore as long as the Gospel holds sway persecution plays the + accompaniment, or else there is something the matter with the devil. When + he is hit you will know it by the havoc he raises everywhere. + </p> + <p> + So do not be surprised or offended when hell breaks loose. Look upon it as + a happy indication that all is well with the Gospel of the Cross. God + forbid that the offense of the Cross should ever be removed. This would be + the case if we were to preach what the prince of this world and his + followers would be only too glad to hear, the righteousness of works. You + would never know the devil could be so gentle, the world so sweet, the + Pope so gracious, and the princes so charming. But because we seek the + advantage and honor of Christ, they persecute us all around. + </p> +<p class="pre"> + VERSE 12. I would they were even cut off which trouble you. +</p> + <p> + It hardly seems befitting an apostle, not only to denounce the false + apostles as troublers of the Church, and to consign them to the devil, but + also to wish that they were utterly cut off—what else would you call + it but plain cursing? Paul, I suppose, is alluding to the rite of + circumcision. As if he were saying to the Galatians: "The false apostles + compel you to cut off the foreskin of your flesh. Well, I wish they + themselves were utterly cut off by the roots." + </p> + <p> + We had better answer at once the question, whether it is right for + Christians to curse. Certainly not always, nor for every little cause. But + when things have come to such a pass that God and His Word are openly + blasphemed, then we must say: "Blessed be God and His Word, and cursed be + everything that is contrary to God and His Word, even though it should be + an apostle, or an angel from heaven." + </p> + <p> + This goes to show again how much importance Paul attached to the least + points of Christian doctrine, that he dared to curse the false apostles, + evidently men of great popularity and influence. What right, then, have we + to make little of doctrine? No matter how nonessential a point of doctrine + may seem, if slighted it may prove the gradual disintegration of the + truths of our salvation. + </p> + <p> + Let us do everything to advance the glory and authority of God's Word. + Every tittle of it is greater than heaven and earth. Christian charity and + unity have nothing to do with the Word of God. We are bold to curse and + condemn all men who in the least point corrupt the Word of God, "for a + little leaven leaveneth the whole lump." + </p> + <p> + Paul does right to curse these troublers of the Galatians, wishing that + they were cut off and rooted out of the Church of God and that their + doctrine might perish forever. Such cursing is the gift of the Holy Ghost. + Thus Peter cursed Simon the sorcerer, "Thy money perish with thee." Many + instances of this holy cursing are recorded in the sacred Scriptures, + especially in the Psalms, e.g., "Let death seize upon them, and let them + go down quick into hell." (Ps. 55:15.) + </p> +<p class="pre"> + THE DOCTRINE OF GOOD WORKS +</p> + <p> + Now come all kinds of admonitions and precepts. It was the custom of the + apostles that after they had taught faith and instructed the conscience + they followed it up with admonitions unto good works, that the believers + might manifest the duties of love toward each other. In order to avoid the + appearance as if Christianity militated against good works or opposed + civil government, the Apostle also urges us to give ourselves unto good + works, to lead an honest life, and to keep faith and love with one + another. This will give the lie to the accusations of the world that we + Christians are the enemies of decency and of public peace. The fact is we + Christians know better what constitutes a truly good work than all the + philosophers and legislators of the world because we link believing with + doing. + </p> +<p class="pre"> + VERSE 13. For, brethren, ye have been called unto liberty; only use not +liberty for an occasion to the flesh, but by love serve one another. +</p> + <p> + In other words: "You have gained liberty through Christ, i.e., You are + above all laws as far as conscience is concerned. You are saved. Christ is + your liberty and life. Therefore law, sin, and death may not hurt you or + drive you to despair. This is the constitution of your priceless liberty. + Now take care that you do not use your wonderful liberty for an occasion + of the flesh." + </p> + <p> + Satan likes to turn this liberty which Christ has gotten for us into + licentiousness. Already the Apostle Jude complained in his day: "There are + certain men crept in unawares...turning the grace of our God into + lasciviousness." (Jude 4.) The flesh reasons: "If we are without the law, + we may as well indulge ourselves. Why do good, why give alms, why suffer + evil when there is no law to force us to do so?" + </p> + <p> + This attitude is common enough. People talk about Christian liberty and + then go and cater to the desires of covetousness, pleasure, pride, envy, + and other vices. Nobody wants to fulfill his duties. Nobody wants to help + out a brother in distress. This sort of thing makes me so impatient at + times that I wish the swine who trampled precious pearls under foot were + back once again under the tyranny of the Pope. You cannot wake up the + people of Gomorrah with the gospel of peace. + </p> + <p> + Even we creatures of the world do not perform our duties as zealously in + the light of the Gospel as we did before in the darkness of ignorance, + because the surer we are of the liberty purchased for us by Christ, the + more we neglect the Word, prayer, well-doing, and suffering. If Satan were + not continually molesting us with trials, with the persecution of our + enemies, and the ingratitude of our brethren, we would become so careless + and indifferent to all good works that in time we would lose our faith in + Christ, resign the ministry of the Word, and look for an easier life. Many + of our ministers are beginning to do that very thing. They complain about + the ministry, they maintain they cannot live on their salaries, they + whimper about the miserable treatment they receive at the hand of those + whom they delivered from the servitude of the law by the preaching of the + Gospel. These ministers desert our poor and maligned Christ, involve + themselves in the affairs of the world, seek advantages for themselves and + not for Christ. With what results they shall presently find out. + </p> + <p> + Since the devil lies in ambush for those in particular who hate the world, + and seeks to deprive us of our liberty of the spirit or to brutalize it + into the liberty of the flesh, we plead with our brethren after the manner + of Paul, that they may never use this liberty of the spirit purchased for + us by Christ as an excuse for carnal living, or as Peter expresses it, I + Peter 2:16, "for a cloak of maliciousness." + </p> + <p> + In order that Christians may not abuse their liberty the Apostle encumbers + them with the rule of mutual love that they should serve each other in + love. Let everybody perform the duties of his station and vocation + diligently and help his neighbor to the limit of his capacity. + </p> + <p> + Christians are glad to hear and obey this teaching of love. When others + hear about this Christian liberty of ours they at once infer, "If I am + free, I may do what I like. If salvation is not a matter of doing why + should we do anything for the poor?" In this crude manner they turn the + liberty of the spirit into wantonness and licentiousness. We want them to + know, however, that if they use their lives and possessions after their + own pleasure, if they do not help the poor, if they cheat their fellow-men + in business and snatch and scrape by hook and by crook everything they can + lay their hands on, we want to tell them that they are not free, no matter + how much they think they are, but they are the dirty slaves of the devil, + and are seven times worse than they ever were as the slaves of the Pope. + </p> + <p> + As for us, we are obliged to preach the Gospel which offers to all men + liberty from the Law, sin, death, and God's wrath. We have no right to + conceal or revoke this liberty proclaimed by the Gospel. And so we cannot + do anything with the swine who dive headlong into the filth of + licentiousness. We do what we can, we diligently admonish them to love and + to help their fellow-men. If our admonitions bear no fruit, we leave them + to God, who will in His own good time take care of these disrespecters of + His goodness. In the meanwhile we comfort ourselves with the thought that + our labors are not lost upon the true believers. They appreciate this + spiritual liberty and stand ready to serve others in love and, though + their number is small, the satisfaction they give us far outweighs the + discouragement which we receive at the hands of the large number of those + who misuse this liberty. + </p> + <p> + Paul cannot possibly be misunderstood for he says: "Brethren, ye have been + called unto liberty." In order that nobody might mistake the liberty of + which he speaks for the liberty of the flesh, the Apostle adds the + explanatory note, "only use not liberty for an occasion to the flesh, but + by love serve one another." Paul now explains at the hand of the Ten + Commandments what it means to serve one another in love. + </p> +<p class="pre"> + VERSE 14. For all the law is fulfilled in one word, even in this, thou + shalt love thy neighbour as thyself. +</p> + <p> + It is customary with Paul to lay the doctrinal foundation first and then + to build on it the gold, silver, and gems of good deeds. Now there is no + other foundation than Jesus Christ. Upon this foundation the Apostle + erects the structure of good works which he defines in this one sentence: + "Thou shalt love thy neighbour as thyself." + </p> + <p> + In adding such precepts of love the Apostle embarrasses the false apostles + very much, as if he were saying to the Galatians: "I have described to you + what spiritual life is. Now I will also teach you what truly good works + are. I am doing this in order that you may understand that the silly + ceremonies of which the false apostles make so much are far inferior to + the works of Christian love." This is the hall-mark of all false teachers, + that they not only pervert the pure doctrine but also fail in doing good. + Their foundation vitiated, they can only build wood, hay, and stubble. + Oddly enough, the false apostles who were such earnest champions of good + works never required the work of charity, such as Christian love and the + practical charity of a helpful tongue, hand, and heart. Their only + requirement was that circumcision, days, months, years, and times should + be observed. They could not think of any other good works. + </p> + <p> + The Apostle exhorts all Christians to practice good works after they have + embraced the pure doctrine of faith, because even though they have been + justified they still have the old flesh to refrain them from doing good. + Therefore it becomes necessary that sincere preachers cultivate the + doctrine of good works as diligently as the doctrine of faith, for Satan + is a deadly enemy of both. Nevertheless faith must come first because + without faith it is impossible to know what a God-pleasing deed is. + </p> + <p> + Let nobody think that he knows all about this commandment, "Thou shalt + love thy neighbour as thyself." It sounds short and easy, but show me the + man who can teach, learn, and do this commandment perfectly. None of us + heed, or urge, or practice this commandment properly. Though the + conscience hurts when we fail to fulfill this commandment in every respect + we are not overwhelmed by our failure to bear our neighbor sincere and + brotherly love. + </p> + <p> + The words, "for all the law is fulfilled in one word," entail a criticism + of the Galatians. "You are so taken up by your superstitions and + ceremonies that serve no good purpose, that you neglect the most important + thing, love." St. Jerome says: "We wear our bodies out with watching, + fasting, and labor and neglect charity, the queen of all good works." Look + at the monks, who meticulously fast, watch, etc. To skip the least + requirement of their order would be a crime of the first magnitude. At the + same time they blithely ignored the duties of charity and hated each other + to death. That is no sin, they think. + </p> + <p> + The Old Testament is replete with examples that indicate how much God + prizes charity. When David and his companions had no food with which to + still their hunger they ate the showbread which lay-people were forbidden + to eat. Christ's disciples broke the Sabbath law when they plucked the + ears of corn. Christ himself broke the Sabbath (as the Jews claimed) by + healing the sick on the Sabbath. These incidents indicate that love ought + to be given consideration above all laws and ceremonies. + </p> +<p class="pre"> + VERSE 14. For all the Law is fulfilled in one word. +</p> + <p> + We can imagine the Apostle saying to the Galatians: "Why do you get so + worked up over ceremonies, meats, days, places, and such things? Leave off + this foolishness and listen to me. The whole Law is comprehended in this + one sentence, 'Thou shalt love thy neighbour as thyself.' God is not + particularly interested in ceremonies, nor has He any use for them. The + one thing He requires of you is that you believe in Christ whom He hath + sent. If in addition to faith, which comes first as the most acceptable + service unto God, you want to add laws, then you want to know that all + laws are comprehended in this short commandment, 'Thou shalt love thy + neighbour as thyself.'" + </p> + <p> + Paul knows how to explain the law of God. He condenses all the laws of + Moses into one brief sentence. Reason takes offense at the brevity with + which Paul treats the Law. Therefore reason looks down upon the doctrine + of faith and its truly good works. To serve one another in love, i.e., to + instruct the erring, to comfort the afflicted, to raise the fallen, to + help one's neighbor in every possible way, to bear with his infirmities, + to endure hardships, toil, ingratitude in the Church and in the world, and + on the other hand to obey government, to honor one's parents, to be + patient at home with a nagging wife and an unruly family, these things are + not at all regarded as good works. The fact is, they are such excellent + works that the world cannot possibly estimate them at their true value. + </p> + <p> + It is tersely spoken: "Love thy neighbour as thyself." But what more needs + to be said? You cannot find a better or nearer example than your own. If + you want to know how you ought to love your neighbor, ask yourself how + much you love yourself. If you were to get into trouble or danger, you + would be glad to have the love and help of all men. You do not need any + book of instructions to teach you how to love your neighbor. All you have + to do is to look into your own heart, and it will tell you how you ought + to love your neighbor as yourself. + </p> + <p> + My neighbor is every person, especially those who need my help, as Christ + explained in the tenth chapter of Luke. Even if a person has done me some + wrong, or has hurt me in any way, he is still a human being with flesh and + blood. As long as a person remains a human being, so long is he to be an + object of our love. + </p> + <p> + Paul therefore urges his Galatians and, incidentally, all believers to + serve each other in love. "You Galatians do not have to accept + circumcision. If you are so anxious to do good works, I will tell you in + one word how you can fulfill all laws. 'By love serve one another.' You + will never lack people to whom you may do good. The world is full of + people who need your help." + </p> +<p class="pre"> + VERSE 15. But if ye bite and devour one another take heed that ye be + not consumed one of another. +</p> + <p> + When faith in Christ is overthrown peace and unity come to an end in the + church. Diverse opinions and dissensions about doctrine and life spring + up, and one member bites and devours the other, i.e., they condemn each + other until they are consumed. To this the Scriptures and the experience + of all times bear witness. The many sects at present have come into being + because one sect condemns the other. When the unity of the spirit has been + lost there can be no agreement in doctrine or life. New errors must appear + without measure and without end. + </p> + <p> + For the avoidance of discord Paul lays down the principle: "Let every + person do his duty in the station of life into which God has called him. + No person is to vaunt himself above others or find fault with the efforts + of others while lauding his own. Let everybody serve in love." + </p> + <p> + It is not an easy matter to teach faith without works, and still to + require works. Unless the ministers of Christ are wise in handling the + mysteries of God and rightly divide the word, faith and good works may + easily be confused. Both the doctrine of faith and the doctrine of good + works must be diligently taught, and yet in such a way that both the + doctrines stay within their God-given sphere. If we only teach works, as + our opponents do, we shall lose the faith. If we only teach faith people + will come to think that good works are superfluous. + </p> +<p class="pre"> + VERSE 16. This I say then, Walk in the Spirit, and ye shall not + fulfill the lust of the flesh. +</p> + <p> + "I have not forgotten what I told you about faith in the first part of my + letter. Because I exhort you to mutual love you are not to think that I + have gone back on my teaching of justification by faith alone. I am still + of the same opinion. To remove every possibility for misunderstanding I + have added this explanatory note: 'Walk in the Spirit, and ye shall not + fulfill the lust of the flesh.'" + </p> + <p> + With this verse Paul explains how he wants this sentence to be understood: + "By love serve one another. When I bid you to love one another, this is + what I mean and require, 'Walk in the Spirit.' I know very well you will + not fulfill the Law, because you are sinners as long as you live. + Nevertheless, you should endeavor to walk in the spirit," i.e., fight + against the flesh and follow the lead of the Holy Ghost. + </p> + <p> + It is quite apparent that Paul had not forgotten the doctrine of + justification, for in bidding the Galatians to walk in the Spirit he at + the same time denies that good works can justify. "When I speak of the + fulfilling of the Law I do not mean to say that you are justified by the + Law. All I mean to say is that you should take the Spirit for your guide + and resist the flesh. That is the most you shall ever be able to do. Obey + the Spirit and fight against the flesh." + </p> +<p class="pre"> + VERSE 16. And ye shall not fulfill the lust of the flesh. +</p> + <p> + The lust of the flesh is not altogether extinct in us. It rises up again + and again and wrestles with the Spirit. No flesh, not even that of the + true believer, is so completely under the influence of the Spirit that it + will not bite or devour, or at least neglect, the commandment of love. At + the slightest provocation it flares up, demands to be revenged, and hates + a neighbor like an enemy, or at least does not love him as much as he + ought to be loved. + </p> + <p> + Therefore the Apostle establishes this rule of love for the believers. + Serve one another in love. Bear the infirmities of your brother. Forgive + one another. Without such bearing and forbearing, giving and forgiving, + there can be no unity because to give and to take offense are unavoidably + human. + </p> + <p> + Whenever you are angry with your brother for any cause, repress your + violent emotions through the Spirit. Bear with his weakness and love him. + He does not cease to be your neighbor or brother because he offended you. + On the contrary, he now more than ever before requires your loving + attention. + </p> + <p> + The scholastics take the lust of the flesh to mean carnal lust. True, + believers too are tempted with carnal lust. Even the married are not + immune to carnal lusts. Men set little value upon that which they have and + covet what they have not, as the poet says: + </p> +<p class="pre"> + "The things most forbidden we always desire, And things most denied + we seek to acquire." +</p> + <p> + I do not deny that the lust of the flesh includes carnal lust. But it + takes in more. It takes in all the corrupt desires with which the + believers are more or less infected, as pride, hatred, covetousness, + impatience. Later on Paul enumerates among the works of the flesh even + idolatry and heresy. The apostle's meaning is clear. "I want you to love + one another. But you do not do it. In fact you cannot do it, because of + your flesh. Hence we cannot be justified by deeds of love. Do not for a + moment think that I am reversing myself on my stand concerning faith. + Faith and hope must continue. By faith we are justified, by hope we endure + to the end. In addition we serve each other in love because true faith is + not idle. Our love, however, is faulty. In bidding you to walk in the + Spirit I indicate to you that our love is not sufficient to justify us. + Neither do I demand that you should get rid of the flesh, but that you + should control and subdue it." + </p> +<p class="pre"> + VERSE 17. For the flesh lusteth against the Spirit and the Spirit + against the flesh. +</p> + <p> + When Paul declares that "the flesh lusteth against the Spirit, and the + Spirit against the flesh," he means to say that we are not to think, speak + or do the things to which the flesh incites us. "I know," he says, "that + the flesh courts sin. The thing for you to do is to resist the flesh by + the Spirit. But if you abandon the leadership of the Spirit for that of + the flesh, you are going to fulfill the lust of the flesh and die in your + sins." + </p> +<p class="pre"> + VERSE 17. And these are contrary the one to the other; so that ye + cannot do the things that ye would. +</p> + <p> + These two leaders, the flesh and the Spirit, are bitter opponents. Of this + opposition the Apostle writes in the seventh chapter of the Epistle to the + Romans: "I see another law in my members, warring against the law of my + mind, and bringing me into the captivity to the law of sin which is in my + members. O wretched man that I am! who shall deliver me from the body of + this death?" + </p> + <p> + The scholastics are at a loss to understand this confession of Paul and + feel obliged to save his honor. That the chosen vessel of Christ should + have had the law of sin in his members seems to them incredible and + absurd. They circumvent the plain-spoken statement of the Apostle by + saying that he was speaking for the wicked. But the wicked never complain + of inner conflicts, or of the captivity of sin. Sin has its unrestricted + way with them. This is Paul's very own complaint and the identical + complaint of all believers. + </p> + <p> + Paul never denied that he felt the lust of the flesh. It is likely that at + times he felt even the stirrings of carnal lust, but there is no doubt + that he quickly suppressed them. And if at any time he felt angry or + impatient, he resisted these feelings by the Spirit. We are not going to + stand by idly and see such a comforting statement as this explained away. + The scholastics, monks, and others of their ilk fought only against carnal + lust and were proud of a victory which they never obtained. In the + meanwhile they harbored within their breasts pride, hatred, disdain, + self-trust, contempt of the Word of God, disloyalty, blasphemy, and other + lusts of the flesh. Against these sins they never fought because they + never took them for sins. + </p> + <p> + Christ alone can supply us with perfect righteousness. Therefore we must + always believe and always hope in Christ. "Whosoever believeth shall not + be ashamed." (Rom. 9:33.) + </p> + <p> + Do not despair if you feel the flesh battling against the Spirit or if you + cannot make it behave. For you to follow the guidance of the Spirit in all + things without interference on the part of the flesh is impossible. You + are doing all you can if you resist the flesh and do not fulfill its + demands. + </p> + <p> + When I was a monk I thought I was lost forever whenever I felt an evil + emotion, carnal lust, wrath, hatred, or envy. I tried to quiet my + conscience in many ways, but it did not work, because lust would always + come back and give me no rest. I told myself: "You have permitted this and + that sin, envy, impatience, and the like. Your joining this holy order has + been in vain, and all your good works are good for nothing." If at that + time I had understood this passage, "The flesh lusteth against the Spirit, + and the Spirit against the flesh," I could have spared myself many a day + of self-torment. I would have said to myself: "Martin, you will never be + without sin, for you have flesh. Despair not, but resist the flesh." + </p> + <p> + I remember how Doctor Staupitz used to say to me: "I have promised God a + thousand times that I would become a better man, but I never kept my + promise. From now on I am not going to make any more vows. Experience has + taught me that I cannot keep them. Unless God is merciful to me for + Christ's sake and grants unto me a blessed departure, I shall not be able + to stand before Him." His was a God-pleasing despair. No true believer + trusts in his own righteousness, but says with David, "Enter not into + judgment with thy servant; for in thy sight shall no man living be + justified." (Ps. 143:2) Again, "If thou, Lord, shouldest mark iniquities, + O Lord, who shall stand?" (Ps. 130:3.) + </p> + <p> + No man is to despair of salvation just because he is aware of the lust of + the flesh. Let him be aware of it so long as he does not yield to it. The + passion of lust, wrath, and other vices may shake him, but they are not to + get him down. Sin may assail him, but he is not to welcome it. Yes, the + better Christian a man is, the more he will experience the heat of the + conflict. This explains the many expressions of regret in the Psalms and + in the entire Bible. Everybody is to determine his peculiar weakness and + guard against it. Watch and wrestle in spirit against your weakness. Even + if you cannot completely overcome it, at least you ought to fight against + it. + </p> + <p> + According to this description a saint is not one who is made of wood and + never feels any lusts or desires of the flesh. A true saint confesses his + righteousness and prays that his sins may be forgiven. The whole Church + prays for the forgiveness of sins and confesses that it believes in the + forgiveness of sins. If our antagonists would read the Scriptures they + would soon discover that they cannot judge rightly of anything, either of + sin or of holiness. + </p> +<p class="pre"> + VERSE 18. But if ye be led of the Spirit, ye are not under the law. +</p> + <p> + Here someone may object: "How come we are not under the law? You yourself + say, Paul, that we have the flesh which wars against the Spirit, and + brings us into subjection." + </p> + <p> + But Paul says not to let it trouble us. As long as we are led by the + Spirit, and are willing to obey the Spirit who resists the flesh, we are + not under the Law. True believers are not under the Law. The Law cannot + condemn them although they feel sin and confess it. + </p> + <p> + Great then is the power of the Spirit. Led by the Spirit, the Law cannot + condemn the believer though he commits real sin. For Christ in whom we + believe is our righteousness. He is without sin, and the Law cannot accuse + Him. As long as we cling to Him we are led by the Spirit and are free from + the Law. Even as he teaches good works, the Apostle does not lose sight of + the doctrine of justification, but shows at every turn that it is + impossible for us to be justified by works. + </p> + <p> + The words, "If ye be led of the Spirit, ye are not under the law," are + replete with comfort. It happens at times that anger, hatred, impatience, + carnal desire, fear, sorrow, or some other lust of the flesh so overwhelms + a man that he cannot shake them off, though he try ever so hard. What + should he do? Should he despair? God forbid. Let him say to himself: "My + flesh seems to be on a warpath against the Spirit again. Go to it, flesh, + and rage all you want to. But you are not going to have your way. I follow + the leading of the Spirit." + </p> + <p> + When the flesh begins to cut up the only remedy is to take the sword of + the Spirit, the word of salvation, and fight against the flesh. If you set + the Word out of sight, you are helpless against the flesh. I know this to + be a fact. I have been assailed by many violent passions, but as soon as I + took hold of some Scripture passage, my temptations left me. Without the + Word I could not have helped myself against the flesh. + </p> +<p class="pre"> + VERSE 19. Now the works of the flesh are manifest, which are these. +</p> + <p> + Paul is saying: "That none of you may hide behind the plea of ignorance I + will enumerate first the works of the flesh, and then also the works of + the Spirit." + </p> + <p> + There were many hypocrites among the Galatians, as there are also among + us, who pretend to be Christians and talk much about the Spirit, but they + walk not according to the Spirit; rather according to the flesh. Paul is + out to show them that they are not as holy as they like to have others + think they are. + </p> + <p> + Every period of life has its own peculiar temptations. Not one true + believer whom the flesh does not again and again incite to impatience, + anger, pride. But it is one thing to be tempted by the flesh, and another + thing to yield to the flesh, to do its bidding without fear or remorse, + and to continue in sin. + </p> + <p> + Christians also fall and perform the lusts of the flesh. David fell + horribly into adultery. Peter also fell grievously when he denied Christ. + However great these sins were, they were not committed to spite God, but + from weakness. When their sins were brought to their attention these men + did not obstinately continue in their sin, but repented. Those who sin + through weakness are not denied pardon as long as they rise again and + cease to sin. There is nothing worse than to continue in sin. If they do + not repent, but obstinately continue to fulfill the desires of the flesh, + it is a sure sign that they are not sincere. + </p> + <p> + No person is free from temptations. Some are tempted in one way, others in + another way. One person is more easily tempted to bitterness and sorrow of + spirit, blasphemy, distrust, and despair. Another is more easily tempted + to carnal lust, anger, envy, covetousness. But no matter to which sins we + are disposed, we are to walk in the Spirit and resist the flesh. Those who + are Christ's own crucify their flesh. + </p> + <p> + Some of the old saints labored so hard to attain perfection that they lost + the capacity to feel anything. When I was a monk I often wished I could + see a saint. I pictured him as living in the wilderness, abstaining from + meat and drink and living on roots and herbs and cold water. This weird + conception of those awesome saints I had gained out of the books of the + scholastics and church fathers. But we know now from the Scriptures who + the true saints are. Not those who live a single life, or make a fetish of + days, meats, clothes, and such things. The true saints are those who + believe that they are justified by the death of Christ. Whenever Paul + writes to the Christians here and there he calls them the holy children + and heirs of God. All who believe in Christ, whether male or female, bond + or free, are saints; not in view of their own works, but in view of the + merits of God which they appropriate by faith. Their holiness is a gift + and not their own personal achievement. + </p> + <p> + Ministers of the Gospel, public officials, parents, children, masters, + servants, etc., are true saints when they take Christ for their wisdom, + righteousness, sanctification, and redemption, and when they fulfill the + duties of their several vocations according to the standard of God's Word + and repress the lust and desires of the flesh by the Spirit. Not everybody + can resist temptations with equal facility. Imperfections are bound to + show up. But this does not prevent them from being holy. Their + unintentional lapses are forgiven if they pull themselves together by + faith in Christ. God forbid that we should sit in hasty judgment on those + who are weak in faith and life, as long as they love the Word of God and + make use of the supper of the Lord. + </p> + <p> + I thank God that He has permitted me to see (what as a monk I so earnestly + desired to see) not one but many saints, whole multitudes of true saints. + Not the kind of saints the papists admire, but the kind of saints Christ + wants. I am sure I am one of Christ's true saints. I am baptized. I + believe that Christ my Lord has redeemed me from all my sins, and invested + me with His own eternal righteousness and holiness. To hide in caves and + dens, to have a bony body, to wear the hair long in the mistaken idea that + such departures from normalcy will obtain some special regard in heaven is + not the holy life. A holy life is to be baptized and to believe in Christ, + and to subdue the flesh with the Spirit. + </p> + <p> + To feel the lusts of the flesh is not without profit to us. It prevents us + from being vain and from being puffed up with the wicked opinion of our + own work-righteousness. The monks were so inflated with the opinion of + their own righteousness, they thought they had so much holiness that they + could afford to sell some of it to others, although their own hearts + convinced them of unholiness. The Christian feels the unholy condition of + his heart, and it makes him feel so low that he cannot trust in his good + works. He therefore goes to Christ to find perfect righteousness. This + keeps a Christian humble. + </p> +<p class="pre"> + VERSES 19, 20. Now the works of the flesh are manifest, which are + these: adultery, fornication, uncleanness, lasciviousness, idolatry, + witchcraft... +</p> + <p> + Paul does not enumerate all the works of the flesh, but only certain ones. + First, he mentions various kinds of carnal lusts, as adultery, + fornication, wantonness, etc. But carnal lust is not the only work of the + flesh, and so he counts among the works of the flesh also idolatry, + witchcraft, hatred, and the like. These terms are so familiar that they do + not require lengthy explanations. + </p> +<p class="pre"> + IDOLATRY +</p> + <p> + The best religion, the most fervent devotion without Christ is plain + idolatry. It has been considered a holy act when the monks in their cells + meditate upon God and His works, and in a religious frenzy kneel down to + pray and to weep for joy. Yet Paul calls it simply idolatry. Every + religion which worships God in ignorance or neglect of His Word and will + is idolatry. + </p> + <p> + They may think about God, Christ, and heavenly things, but they do it + after their own fashion and not after the Word of God. They have an idea + that their clothing, their mode of living, and their conduct are holy and + pleasing to Christ. They not only expect to pacify Christ by the + strictness of their life, but also expect to be rewarded by Him for their + good deeds. Hence their best "spiritual" thoughts are wicked thoughts. Any + worship of God, any religion without Christ is idolatry. In Christ alone + is God well pleased. + </p> + <p> + I have said before that the works of the flesh are manifest. But idolatry + puts on such a good front and acts so spiritual that the sham of it is + recognized only by true believers. + </p> +<p class="pre"> + WITCHCRAFT +</p> + <p> + This sin was very common before the light of the Gospel appeared. When I + was a child there were many witches and sorcerers around who "bewitched" + cattle, and people, particularly children, and did much harm. But now that + the Gospel is here you do not hear so much about it because the Gospel + drives the devil away. Now he bewitches people in a worse way with + spiritual sorcery. + </p> + <p> + Witchcraft is a brand of idolatry. As witches used to bewitch cattle and + men, so idolaters, i.e., all the self-righteous, go around to bewitch God + and to make Him out as one who justifies men not by grace through faith in + Christ but by the works of men's own choosing. They bewitch and deceive + themselves. If they continue in their wicked thoughts of God they will die + in their idolatry. + </p> +<p class="pre"> + SECTS +</p> + <p> + Under sects Paul here understands heresies. Heresies have always been + found in the church. What unity of faith can exist among all the different + monks and the different orders? None whatever. There is no unity of + spirit, no agreement of minds, but great dissension in the papacy. There + is no conformity in doctrine, faith, and life. On the other hand, among + evangelical Christians the Word, faith, religion, sacraments, service, + Christ, God, heart, and mind are common to all. This unity is not + disturbed by outward differences of station or of occupation. + </p> +<p class="pre"> + DRUNKENNESS, GLUTTONY +</p> + <p> + Paul does not say that eating and drinking are works of the flesh, but + intemperance in eating and drinking, which is a common vice nowadays, is a + work of the flesh. Those who are given to excess are to know that they are + not spiritual but carnal. Sentence is pronounced upon them that they shall + not inherit the kingdom of heaven. Paul desires that Christians avoid + drunkenness and gluttony, that they live temperate and sober lives, in + order that the body may not grow soft and sensual. + </p> +<p class="pre"> + VERSE 21. Of the which I tell you before, as I have also told you in + the past, that they which do such things shall not inherit the kingdom + of God. +</p> + <p> + This is a hard saying, but very necessary for those false Christians and + hypocrites who speak much about the Gospel, about faith, and the Spirit, + yet live after the flesh. But this hard sentence is directed chiefly at + the heretics who are large with their own self-importance, that they may + be frightened into taking up the fight of the Spirit against the flesh. + </p> +<p class="pre"> + VERSES 22, 23. But the fruit of the Spirit is love, joy, peace, + longsuffering, gentleness, goodness, faith, meekness, temperance. +</p> + <p> + The Apostle does not speak of the works of the Spirit as he spoke of the + works of the flesh, but he attaches to these Christian virtues a better + name. He calls them the fruits of the Spirit. + </p> +<p class="pre"> + LOVE +</p> + <p> + It would have been enough to mention only the single fruit of love, for + love embraces all the fruits of the Spirit. In I Corinthians 13, Paul + attributes to love all the fruits of the Spirit: "Charity suffereth long, + and is kind," etc. Here he lets love stand by itself among other fruits of + the Spirit to remind the Christians to love one another, "in honor + preferring one another," to esteem others more than themselves because + they have Christ and the Holy Ghost within them. + </p> +<p class="pre"> + JOY +</p> + <p> + Joy means sweet thoughts of Christ, melodious hymns and psalms, praises + and thanksgiving, with which Christians instruct, inspire, and refresh + themselves. God does not like doubt and dejection. He hates dreary + doctrine, gloomy and melancholy thought. God likes cheerful hearts. He did + not send His Son to fill us with sadness, but to gladden our hearts. For + this reason the prophets, apostles, and Christ Himself urge, yes, command + us to rejoice and be glad. "Rejoice greatly, O daughter of Zion; shout, O + daughter of Jerusalem; behold, thy king cometh unto thee." (Zech. 9:9.) In + the Psalms we are repeatedly told to be "joyful in the Lord." Paul says: + "Rejoice in the Lord always." Christ says: "Rejoice, for your names are + written in heaven." + </p> +<p class="pre"> + PEACE +</p> + <p> + Peace towards God and men. Christians are to be peaceful and quiet. Not + argumentative, not hateful, but thoughtful and patient. There can be no + peace without longsuffering, and therefore Paul lists this virtue next. + </p> +<p class="pre"> + LONGSUFFERING +</p> + <p> + Longsuffering is that quality which enables a person to bear adversity, + injury, reproach, and makes them patient to wait for the improvement of + those who have done him wrong. When the devil finds that he cannot + overcome certain persons by force he tries to overcome them in the long + run. He knows that we are weak and cannot stand anything long. Therefore + he repeats his temptation time and again until he succeeds. To withstand + his continued assaults we must be longsuffering and patiently wait for the + devil to get tired of his game. + </p> +<p class="pre"> + GENTLENESS +</p> + <p> + Gentleness in conduct and life. True followers of the Gospel must not be + sharp and bitter, but gentle, mild, courteous, and soft-spoken, which + should encourage others to seek their company. Gentleness can overlook + other people's faults and cover them up. Gentleness is always glad to give + in to others. Gentleness can get along with forward and difficult persons, + according to the old pagan saying: "You must know the manners of your + friends, but you must not hate them." Such a gentle person was our Savior + Jesus Christ, as the Gospel portrays Him. Of Peter it is recorded that he + wept whenever he remembered the sweet gentleness of Christ in His daily + contact with people. Gentleness is an excellent virtue and very useful in + every walk of life. + </p> +<p class="pre"> + GOODNESS +</p> + <p> + A person is good when he is willing to help others in their need. + </p> +<p class="pre"> + FAITH +</p> + <p> + In listing faith among the fruits of the Spirit, Paul obviously does not + mean faith in Christ, but faith in men. Such faith is not suspicious of + people but believes the best. Naturally the possessor of such faith will + be deceived, but he lets it pass. He is ready to believe all men, but he + will not trust all men. Where this virtue is lacking men are suspicious, + forward, and wayward and will believe nothing nor yield to anybody. No + matter how well a person says or does anything, they will find fault with + it, and if you do not humor them you can never please them. It is quite + impossible to get along with them. Such faith in people therefore, is + quite necessary. What kind of life would this be if one person could not + believe another person? + </p> +<p class="pre"> + MEEKNESS +</p> + <p> + A person is meek when he is not quick to get angry. Many things occur in + daily life to provoke a person's anger, but the Christian gets over his + anger by meekness. + </p> +<p class="pre"> + TEMPERANCE +</p> + <p> + Christians are to lead sober and chaste lives. They should not be + adulterers, fornicators, or sensualists. They should not be quarrelers or + drunkards. In the first and second chapters of the Epistle to Titus, the + Apostle admonishes bishops, young women, and married folks to be chaste + and pure. + </p> +<p class="pre"> + VERSE 23. Against such there is no law. +</p> + <p> + There is a law, of course, but it does not apply to those who bear these + fruits of the Spirit. The Law is not given for the righteous man. A true + Christian conducts himself in such a way that he does not need any law to + warn or to restrain him. He obeys the Law without compulsion. The Law does + not concern him. As far as he is concerned there would not have to be any + Law. + </p> +<p class="pre"> + VERSE 24. And they that are Christ's have crucified the flesh with the + affections and lusts. +</p> + <p> + True believers are no hypocrites. They crucify the flesh with its evil + desires and lusts. Inasmuch as they have not altogether put off the sinful + flesh they are inclined to sin. They do not fear or love God as they + should. They are likely to be provoked to anger, to envy, to impatience, + to carnal lust, and other emotions. But they will not do the things to + which the flesh incites them. They crucify the flesh with its evil desires + and lusts by fasting and exercise and, above all, by a walk in the Spirit. + </p> + <p> + To resist the flesh in this manner is to nail it to the Cross. Although + the flesh is still alive it cannot very well act upon its desires because + it is bound and nailed to the Cross. + </p> +<p class="pre"> + VERSE 25. If we live in the Spirit, let us also walk in the Spirit. +</p> + <p> + A little while ago the Apostle had condemned those who are envious and + start heresies and schisms. As if he had forgotten that he had already + berated them, the Apostle once more reproves those who provoke and envy + others. Was not one reference to them sufficient? He repeats his + admonition in order to emphasize the viciousness of pride that had caused + all the trouble in the churches of Galatia, and has always caused the + Church of Christ no end of difficulties. In his Epistle to Titus the + Apostle states that a vainglorious man should not be ordained as a + minister, for pride, as St. Augustine points out, is the mother of all + heresies. + </p> + <p> + Now vainglory has always been a common poison in the world. There is no + village too small to contain someone who wants to be considered wiser or + better than the rest. Those who have been bitten by pride usually stand + upon the reputation for learning and wisdom. Vainglory is not nearly so + bad in a private person or even in an official as it is in a minister. + </p> + <p> + When the poison of vainglory gets into the Church you have no idea what + havoc it can cause. You may argue about knowledge, art, money, countries, + and the like without doing particular harm. But you cannot quarrel about + salvation or damnation, about eternal life and eternal death without grave + damage to the Church. No wonder Paul exhorts all ministers of the Word to + guard against this poison. He writes: "If we live in the Spirit." Where + the Spirit is, men gain new attitudes. Where formerly they were + vainglorious, spiteful and envious, they now become humble, gentle and + patient. Such men seek not their own glory, but the glory of God. They do + not provoke each other to wrath or envy, but prefer others to themselves. + </p> + <p> + As dangerous to the Church as this abominable pride is, yet there is + nothing more common. The trouble with the ministers of Satan is that they + look upon the ministry as a stepping-stone to fame and glory, and right + there you have the seed for all sorts of dissensions. + </p> + <p> + Because Paul knew that the vainglory of the false Apostles had caused the + churches of Galatia endless trouble, he makes it his business to suppress + this abominable vice. In his absence the false apostles went to work in + Galatia. They pretended that they had been on intimate terms with the + apostles, while Paul had never seen Christ in person or had much contact + with the rest of the apostles. Because of this they delivered him, + rejected his doctrine, and boosted their own. In this way they troubled + the Galatians and caused quarrels among them until they provoked and + envied each other; which goes to show that neither the false apostles nor + the Galatians walked after the Spirit, but after the flesh. + </p> + <p> + The Gospel is not there for us to aggrandize ourselves. The Gospel is to + aggrandize Christ and the mercy of God. It holds out to men eternal gifts + that are not gifts of our own manufacture. What right have we to receive + praise and glory for gifts that are not of our own making? + </p> + <p> + No wonder that God in His special grace subjects the ministers of the + Gospel to all kinds of afflictions, otherwise they could not cope with + this ugly beast called vainglory. If no persecution, no cross, or reproach + trailed the doctrine of the Gospel, but only praise and reputation, the + ministers of the Gospel would choke with pride. Paul had the Spirit of + Christ. Nevertheless there was given unto him the messenger of Satan to + buffet him in order that he should not come to exalt himself, because of + the grandeur of his revelations. St. Augustine's opinion is well taken: + "If a minister of the Gospel is praised, he is in danger; if he is + despised, he is also in danger." + </p> + <p> + The ministers of the Gospel should be men who are not too easily affected + by praise or criticism, but simply speak out the benefit and the glory of + Christ and seek the salvation of souls. + </p> + <p> + Whenever you are being praised, remember it is not you who is being + praised but Christ, to whom all praise belongs. When you preach the Word + of God in its purity and also live accordingly, it is not your own doing, + but God's doing. And when people praise you, they really mean to praise + God in you. When you understand this—and you should because "what + hast thou that thou didst not receive?"—you will not flatter + yourself on the one hand and on the other hand you will not carry yourself + with the thought of resigning from the ministry when you are insulted, + reproached, or persecuted. + </p> + <p> + It is really kind of God to send so much infamy, reproach, hatred, and + cursing our way to keep us from getting proud of the gifts of God in us. + We need a millstone around our neck to keep us humble. There are a few on + our side who love and revere us for the ministry of the Word, but for + every one of these there are a hundred on the other side who hate and + persecute us. + </p> + <p> + The Lord is our glory. Such gifts as we possess we acknowledge to be the + gifts of God, given to us for the good of the Church of Christ. Therefore + we are not proud because of them. We know that more is required of them to + whom much is given, than of such to whom little is given. We also know + that God is no respecter of persons. A plain factory hand who does his + work faithfully pleases God just as much as a minister of the Word. + </p> +<p class="pre"> + VERSE 26. Let us not be desirous of vain glory. +</p> + <p> + To desire vainglory is to desire lies, because when one person praises + another he tells lies. What is there in anybody to praise? But it is + different when the ministry is praised. We should not only desire people + to praise the ministry of the Gospel but also do our utmost to make the + ministry worthy of praise because this will make the ministry more + effective. Paul warns the Romans not to bring Christianity into disrepute. + "Let not then your good be evil spoken of." (Rom. 14:16.) He also begged + the Corinthians to "give no offense in anything, that the ministry be not + blamed." (I Cor. 6:3.) When people praise our ministry they are not + praising our persons, but God. + </p> +<p class="pre"> + VERSE 26. Provoking one another, envying one another. +</p> + <p> + Such is the ill effect of vainglory. Those who teach errors provoke + others. When others disapprove and reject the doctrine the teachers of + errors get angry in turn, and then you have strife and trouble. The + sectarians hate us furiously because we will not approve their errors. We + did not attack them directly. We merely called attention to certain abuses + in the Church. They did not like it and became sore at us, because it hurt + their pride. They wish to be the lone rulers of the church. + </p> + <p> + <a name="link2HCH0006" id="link2HCH0006"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + CHAPTER 6 + </h2> +<p class="pre"> + VERSE 1. Brethren, if a man be overtaken in a fault ye which are + spiritual, restore such an one in the spirit of meekness. +</p> + <p> + IF we carefully weigh the words of the Apostle we perceive that he does + not speak of doctrinal faults and errors, but of much lesser faults by + which a person is overtaken through the weakness of his flesh. This + explains why the Apostle chooses the softer term "fault." To minimize the + offense still more, as if he meant to excuse it altogether and to take the + whole blame away from the person who has committed the fault, he speaks of + him as having been "overtaken," seduced by the devil and of the flesh. As + if he meant to say, "What is more human than for a human being to fall, to + be deceived and to err?" This comforting sentence at one time saved my + life. Because Satan always assails both the purity of doctrine which he + endeavors to take away by schisms and the purity of life which he spoils + with his continual temptations to sin, Paul explains how the fallen should + be treated. Those who are strong are to raise up the fallen in the spirit + of meekness. + </p> + <p> + This ought to be borne in mind particularly by the ministers of the Word + in order that they may not forget the parental attitude which Paul here + requires of those who have the keeping of souls. Pastors and ministers + must, of course, rebuke the fallen, but when they see that the fallen are + sorry they are to comfort them by excusing the fault as well as they can. + As unyielding as the Holy Spirit is in the matter of maintaining and + defending the doctrine of faith, so mild and merciful is He toward men for + their sins as long as sinners repent. + </p> + <p> + The Pope's synagogue teaches the exact opposite of what the Apostle + commands. The clerics are tyrants and butchers of men's conscience. Every + small offense is closely scrutinized. To justify the cruel inquisitiveness + they quote the statement of Pope Gregory: "It is the property of good + lives to be afraid of a fault where there is no fault." "Our censors must + be feared, even if they are unjust and wrong." On these pronouncements the + papists base their doctrine of excommunication. Rather than terrify and + condemn men's consciences, they ought to raise them up and comfort them + with the truth. + </p> + <p> + Let the ministers of the Gospel learn from Paul how to deal with those who + have sinned. "Brethren," he says, "if any man be overtaken with a fault, + do not aggravate his grief, do not scold him, do not condemn him, but lift + him up and gently restore his faith. If you see a brother despondent over + a sin he has committed, run up to him, reach out your hand to him, comfort + him with the Gospel and embrace him like a mother. When you meet a willful + sinner who does not care, go after him and rebuke him sharply." But this + is not the treatment for one who has been overtaken by a sin and is sorry. + He must be dealt with in the spirit of meekness and not in the spirit of + severity. A repentant sinner is not to be given gall and vinegar to drink. + </p> +<p class="pre"> + VERSE 1. Considering thyself, lest thou also be tempted. +</p> + <p> + This consideration is very much needed to put a stop to the severity of + some pastors who show the fallen no mercy. St. Augustine says: "There is + no sin which one person has committed, that another person may not commit + it also." We stand in slippery places. If we become overbearing and + neglect our duty, it is easy enough to fall into sin. In the book entitled + "The Lives of Our Fathers," one of the Fathers is reported to have said + when informed that a brother had fallen into adultery: "He fell yesterday; + I may fall today." Paul therefore warns the pastors not to be too rigorous + and unmerciful towards offenders, but to show them every affection, always + remembering: "This man fell into sin; I may fall into worse sin. If those + who are always so eager to condemn others would investigate themselves + they would find that the sins of others are motes in comparison to their + own." + </p> + <p> + "Wherefore let him that thinketh he standeth take heed lest he fall." (I + Cor. 10:12.) If David who was a hero of faith and did so many great things + for the Lord, could fall so badly that in spite of his advanced age he was + overcome by youthful lust after he had withstood so many different + temptations with which the Lord had tested his faith, who are we to think + that we are more stable? These object lessons of God should convince us + that of all things God hates pride. + </p> +<p class="pre"> + VERSE 2. Bear ye one another's burdens, and so fulfill the law of + Christ. +</p> + <p> + The Law of Christ is the Law of love. Christ gave us no other law than + this law of mutual love: "A new commandment I give unto you, That ye love + one another." To love means to bear another's burdens. Christians must + have strong shoulders to bear the burdens of their fellow Christians. + Faithful pastors recognize many errors and offenses in the church, which + they oversee. In civil affairs an official has to overlook much if he is + fit to rule. If we can overlook our own shortcomings and wrong-doings, we + ought to overlook the shortcomings of others in accordance with the words, + "Bear ye one another's burdens." + </p> + <p> + Those who fail to do so expose their lack of understanding of the law of + Christ. Love, according to Paul, "believeth all things, hopeth all things, + endureth all things." This commandment is not meant for those who deny + Christ; neither is it meant for those who continue to live in sin. Only + those who are willing to hear the Word of God and then inadvertently fall + into sin to their own great sorrow and regret, carry the burdens which the + Apostle encourages us to bear. Let us not be hard on them. If Christ did + not punish them, what right have we to do it? + </p> +<p class="pre"> + VERSE 3. For if a man think himself to be something, when he is + nothing, he deceiveth himself. +</p> + <p> + Again the Apostle takes the authors of sects to task for being + hard-hearted tyrants. They despise the weak and demand that everything be + just so. Nothing suits them except what they do. Unless you eulogize + whatever they say or do, unless you adapt yourself to their slightest + whim, they become angry with you. They are that way because, as St. Paul + says, they "think themselves to be something," they think they know all + about the Scriptures. + </p> + <p> + Paul has their number when he calls them zeros. They deceive themselves + with their self-suggested wisdom and holiness. They have no understanding + of Christ or the law of Christ. By insisting that everything be perfect + they not only fail to bear the burdens of the weak, they actually offend + the weak by their severity. People begin to hate and shun them and refuse + to accept counsel or comfort from them. + </p> + <p> + Paul describes these stiff and ungracious saints accurately when he says + of them, "They think themselves to be something." Bloated by their own + silly ideas and schemes they entertain a pretty fair opinion of + themselves, when in reality they amount to nothing. + </p> +<p class="pre"> + VERSE 4. But let every man prove his own work, and then shall he have + rejoicing in himself alone, and not in another. +</p> + <p> + In this verse the Apostle continues his attack upon the vainglorious + sectarians. Although this passage may be applied to any work, the Apostle + has in mind particularly the work of the ministry. + </p> + <p> + The trouble with these seekers after glory is that they never stop to + consider whether their ministry is straightforward and faithful. All they + think about is whether people will like and praise them. Theirs is a + threefold sin. First, they are greedy of praise. Secondly, they are very + sly and wily in suggesting that the ministry of other pastors is not what + it should be. By way of contrast they hope to rise in the estimation of + the people. Thirdly, once they have established a reputation for + themselves they become so chesty that they stop short of nothing. When + they have won the praise of men, pride leads them on to belittle the work + of other men and to applaud their own. In this artful manner they hoodwink + the people who rather enjoy to see their former pastors taken down a few + notches by such upstarts. + </p> + <p> + "Let a minister be faithful in his office," is the apostolic injunction. + "Let him not seek his own glory or look for praise. Let him desire to do + good work and to preach the Gospel in all its purity. Whether an + ungrateful world appreciates his efforts is to give him no concern + because, after all, he is in the ministry not for his own glory but for + the glory of Christ." + </p> + <p> + A faithful minister cares little what people think of him, as long as his + conscience approves of him. The approval of his own good conscience is the + best praise a minister can have. To know that we have taught the Word of + God and administered the sacraments rightly is to have a glory that cannot + be taken away. + </p> + <p> + The glory which the sectarians seek is quite unstable, because it rests in + the whim of people. If Paul had had to depend on this kind of glory for + his ministry he would have despaired when he saw the many offenses and + evils following in the wake of his preaching. + </p> + <p> + If we had to feel that the success of our ministry depended upon our + popularity with men we would die, because we are not popular. On the + contrary, we are hated by the whole world with rare bitterness. Nobody + praises us. Everybody finds fault with us. But we can glory in the Lord + and attend to our work cheerfully. Who cares whether our efforts please or + displease the devil? Who cares whether the world praises or hates us? We + go ahead "by honour and dishonour, by evil report and good report." (II + Cor. 6:8.) + </p> + <p> + The Gospel entails persecution. The Gospel is that kind of a doctrine. + Furthermore, the disciples of the Gospel are not all dependable. Many + embrace the Gospel today and tomorrow discard it. To preach the Gospel for + praise is bad business especially when people stop praising you. Find your + praise in the testimony of a good conscience. + </p> + <p> + This passage may also be applied to other work besides the ministry. When + an official, a servant, a teacher minds his business and performs his duty + faithfully without concerning himself about matters that are not in his + line he may rejoice in himself. The best commendation of any work is to + know that one has done the work that God has given him well and that God + is pleased with his effort. + </p> +<p class="pre"> + VERSE 5. Every man shall bear his own burden. +</p> + <p> + That means: For anybody to covet praise is foolish because the praise of + men will be of no help to you in the hour of death. Before the judgment + throne of Christ everybody will have to bear his own burden. As it is the + praise of men stops when we die. Before the eternal Judge it is not praise + that counts but your own conscience. + </p> + <p> + True, the consciousness of work well done cannot quiet the conscience. But + it is well to have the testimony of a good conscience in the last judgment + that we have performed our duty faithfully in accordance with God's will. + </p> + <p> + For the suppression of pride we need the strength of prayer. What man even + if he is a Christian is not delighted with his own praise? Only the Holy + Spirit can preserve us from the misfortune of pride. + </p> +<p class="pre"> + VERSE 6. Let him that is taught in the word communicate unto him that + teacheth in all good things. +</p> + <p> + Now the Apostle also addresses the hearers of the Word requesting them to + bestow "all good things" upon those who have taught them the Gospel. I + have often wondered why all the apostles reiterated this request with such + embarrassing frequency. In the papacy I saw the people give generously for + the erection and maintenance of luxurious church buildings and for the + sustenance of men appointed to the idolatrous service of Rome. I saw + bishops and priests grow rich until they possessed the choicest real + estate. I thought then that Paul's admonitions were overdone. I thought he + should have requested the people to curtail their contributions. I saw how + the generosity of the people of the Church was encouraging covetousness on + the part of the clergy. I know better now. + </p> + <p> + As often as I read the admonitions of the Apostle to the effect that the + churches should support their pastors and raise funds for the relief of + impoverished Christians I am half ashamed to think that the great Apostle + Paul had to touch upon this subject so frequently. In writing to the + Corinthians he needed two chapters to impress this matter upon them. I + would not want to discredit Wittenberg as Paul discredited the Corinthians + by urging them at such length to contribute to the relief of the poor. It + seems to be a by-product of the Gospel that nobody wants to contribute to + the maintenance of the Gospel ministry. When the doctrine of the devil is + preached people are prodigal in their willing support of those who deceive + them. + </p> + <p> + We have come to understand why it is so necessary to repeat the admonition + of this verse. When Satan cannot suppress the preaching of the Gospel by + force he tries to accomplish his purpose by striking the ministers of the + Gospel with poverty. He curtails their income to such an extent that they + are forced out of the ministry because they cannot live by the Gospel. + Without ministers to proclaim the Word of God the people go wild like + savage beasts. + </p> + <p> + Paul's admonition that the hearers of the Gospel share all good things + with their pastors and teachers is certainly in order. To the Corinthians + he wrote: "If we have sown unto you spiritual things is it a great thing + if we shall reap your carnal things?" (I Cor. 9:11.) In the old days when + the Pope reigned supreme everybody paid plenty for masses. The begging + friars brought in their share. Commercial priests counted the daily + offerings. From these extortions our countrymen are now delivered by the + Gospel. You would think they would be grateful for their emancipation and + give generously for the support of the ministry of the Gospel and the + relief of impoverished Christians. Instead, they rob Christ. When the + members of a Christian congregation permit their pastor to struggle along + in penury, they are worse than heathen. + </p> + <p> + Before very long they are going to suffer for their ingratitude. They will + lose their temporal and spiritual possessions. This sin merits the + severest punishment. The reason why the churches of Galatia, Corinth, and + other places were troubled by false apostles was this, that they had so + little regard for their faithful ministers. You cannot refuse to give a + penny who gives you all good things, even life eternal, and turn around + and give the devil, the giver of all evil and death eternal, pieces of + gold, and not be punished for it. + </p> + <p> + The words "in all good things": are not to be understood to mean that + people are to give all they have to their ministers, but that they should + support them liberally and give them enough to live well. + </p> +<p class="pre"> + VERSE 7. Be not deceived; God is not mocked. +</p> + <p> + The Apostle is so worked up over this matter that he is not content with a + mere admonition. He utters the threatening words, "God is not mocked." Our + countrymen think it good sport to despise the ministry. They like to treat + the ministers like servants and slaves. "Be not deceived," warns the + Apostle, "God is not mocked." God will not be mocked in His ministers. + Christ said: "He that despiseth you, despiseth me." (Luke 10:16.) To + Samuel God said: "They have not rejected thee, but they have rejected me." + (I Sam. 8:7.) Be careful, you scoffers. God may postpone His punishment + for a time, but He will find you out in time, and punish you for despising + His servants. You cannot laugh at God. Maybe the people are little + impressed by the threats of God, but in the hour of their death they shall + know whom they have mocked. God is not ever going to let His ministers + starve. When the rich suffer the pangs of hunger God will feed His own + servants. "In the days of famine they shall be satisfied." (Ps. 37:19.) + </p> +<p class="pre"> + VERSE 7. For whatever a man soweth, that shall he also reap. +</p> + <p> + These passages are all meant to benefit us ministers. I must say I do not + find much pleasure in explaining these verses. I am made to appear as if I + am speaking for my own benefit. If a minister preaches on money he is + likely to be accused of covetousness. Still people must be told these + things that they may know their duty over against their pastors. Our + Savior says: "Eating and drinking such things as they give; for the + laborer is worthy of his hire." (Luke 10:7.) And Paul says elsewhere: "Do + ye not know that they which minister about holy things live of the things + of the temple? and they which wait at the altar are partakers with the + altar? Even so hath the Lord ordained, that they which preach the gospel + should live of the gospel." (I Cor. 9:13, 14.) + </p> +<p class="pre"> + VERSE 8. For he that soweth to his flesh shall of the flesh reap + corruption; but he that soweth to the Spirit shall of the Spirit reap + everlasting life. +</p> + <p> + This simile of sowing and reaping also refers to the proper support of + ministers. "He that soweth to the Spirit," i.e., he that honors the + ministers of God is doing a spiritual thing and will reap everlasting + life. "He that soweth to the flesh," i.e., he that has nothing left for + the ministers of God, but only thinks of himself, that person will reap of + the flesh corruption, not only in this life but also in the life to come. + The Apostle wants to stir up his readers to be generous to their pastors. + </p> + <p> + That the ministers of the Church need support any man with common sense + can see. Though this support is something physical the Apostle does not + hesitate to call it sowing to the Spirit. When people scrape up everything + they can lay their hands on and keep everything for themselves the Apostle + calls it a sowing to the flesh. He pronounces those who sow to the Spirit + blessed for this life and the life to come, while those who sow to the + flesh are accursed now and forever. + </p> +<p class="pre"> + VERSE 9. And let us not be weary in well doing: for in due season we + shall reap, if we faint not. +</p> + <p> + The Apostle intends soon to close his Epistle and therefore repeats once + more the general exhortation unto good deeds. He means to say "Let us do + good not only to the ministers of the Gospel, but to everybody, and let us + do it without weariness." It is easy enough to do good once or twice, but + to keep on doing good without getting disgusted with the ingratitude of + those whom we have benefited, that is not so easy. Therefore the Apostle + does not only admonish us to do good, but to do good untiringly. For our + encouragement he adds the promise: "For in due season we shall reap, if we + faint not." "Wait for the harvest and then you will reap the reward of + your sowing to the Spirit. Think of that when you do good and the + ingratitude of men will not stop you from doing good." + </p> +<p class="pre"> + VERSE 10. As we have therefore opportunity, let us do good unto all + men, especially unto them who are of the household of faith. +</p> + <p> + In this verse the Apostle summarizes his instructions on the proper + support of the ministers and of the poor. He paraphrases the words of + Christ: "I must work the works of him that sent me, while it is day: the + night cometh, when no man can work." (John 9:4.) Our good deeds are to be + directed primarily at those who share the Christian faith with us, "the + household of faith," as Paul calls them, among whom the ministers rank + first as objects of our well doing. + </p> +<p class="pre"> + VERSE 11. Ye see how large a letter I have written unto you with mine + own hand. +</p> + <p> + With these words the Apostle intends to draw the Galatians on. "I never," + he says, "wrote such a long letter with my own hand to any of the other + churches." His other epistles he dictated, and only subscribed his + greetings and his signature with his own hand. + </p> +<p class="pre"> + VERSE 12. As many as desire to make a fair shew in the flesh, they + constrain you to be circumcised; only lest they should suffer + persecution for the cross of Christ. +</p> + <p> + Paul once more scores the false apostles in an effort to draw the + Galatians away from their false doctrine. "The teachers you have now do + not seek the glory of Christ and the salvation of your souls, but only + their own glory. They avoid the Cross. They do not understand what they + teach." + </p> + <p> + These three counts against the false apostles are of so serious a nature + that no Christian could have fellowship with them. But not all the + Galatians obeyed the warning of Paul. + </p> + <p> + The Apostle's attack upon the false apostles was not unjustified. Neither + are our attacks upon the papacy. When we call the Pope the Antichrist and + his minions an evil brood, we do not slander them. We merely judge them by + the touchstone of God's Word recorded in the first chapter of this + Epistle: "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." + </p> +<p class="pre"> + VERSE 13. For neither they themselves who are circumcised keep the + law; but desire to have you circumcised, that they may glory in your + flesh. +</p> + <p> + In other words: "I shall tell you what kind of teachers you have now. They + avoid the Cross, they teach no certain truths. They think they are + performing the Law, but they are not. They have not the Holy Spirit and + without Him nobody can keep the Law." Where the Holy Ghost does not dwell + in men there dwells an unclean spirit, a spirit that despises God and + turns every effort at keeping the Law into a double sin. + </p> + <p> + Mark what the Apostle is saying: Those who are circumcised do not fulfill + the Law. No self-righteous person ever does. To work, pray, or suffer + apart from Christ is to work, pray, and to suffer in vain, "for whatsoever + is not of faith is sin." It does a person no good to be circumcised, to + fast, to pray, or to do anything, if in his heart he despises Christ. + </p> + <p> + "Why do the false apostles insist that you should be circumcised? Not for + the sake of your righteousness," although they give that impression, but + "that they may glory in your flesh." Now what sort of an ambition is that? + Worst of all, they force circumcision upon you for no other reason than + the satisfaction they get out of your submission. + </p> +<p class="pre"> + VERSE 14. But God forbid that I should glory, save in the cross of our + Lord Jesus Christ. +</p> + <p> + "God forbid," says the Apostle, "that I should glory in anything as + dangerous as the false apostles glory in because what they glory in is a + poison that destroys many souls, and I wish it were buried in hell. Let + them glory in the flesh if they wish and let them perish in their glory. + As for me I glory in the Cross of our Lord Jesus Christ." He expresses the + same sentiment in the fifth chapter of the Epistle to the Romans, where he + says: "We glory in tribulations"; and in the twelfth chapter of the Second + Epistle to the Corinthians: "Most gladly, therefore, will l rather glory + in my infirmities." According to these expressions the glory of a + Christian consists in tribulations, reproaches, and infirmities. + </p> + <p> + And this is our glory today with the Pope and the whole world persecuting + us and trying to kill us. We know that we suffer these things not because + we are thieves and murderers, but for Christ's sake whose Gospel we + proclaim. We have no reason to complain. The world, of course, looks upon + us as unhappy and accursed creatures, but Christ for whose sake we suffer + pronounces us blessed and bids us to rejoice. "Blessed are ye," says He, + "when men shall revile you, and persecute you, and shall say all manner of + evil against you falsely, for my sake. Rejoice, and be exceeding glad." + (Matt. 5:11, 12.) + </p> + <p> + By the Cross of Christ is not to be understood here the two pieces of wood + to which He was nailed, but all the afflictions of the believers whose + sufferings are Christ's sufferings. Elsewhere Paul writes: "Who now + rejoice in my sufferings for you, and fill up that which is behind of the + afflictions of Christ in my flesh for his body's sake, which is the + church." (Col. 1:24.) + </p> + <p> + It is good for us to know this lest we sink into despair when our + opponents persecute us. Let us bear the cross for Christ's sake. It will + ease our sufferings and make them light as Christ says, Matthew 11:30, "My + yoke is easy, and my burden is light." + </p> +<p class="pre"> + VERSE 14. By whom the world is crucified unto me, and I unto the world. +</p> + <p> + "The world is crucified unto me," means that I condemn the world. "I am + crucified unto the world," means that the world in turn condemns me. I + detest the doctrine, the self-righteousness, and the works of the world. + The world in turn detests my doctrine and condemns me as a revolutionary + heretic. Thus the world is crucified unto us and we unto the world. + </p> + <p> + The monks imagined the world was crucified unto them when they entered the + monastery. Not the world, but Christ, is crucified in the monasteries. + </p> + <p> + In this verse Paul expresses his hatred of the world. The hatred was + mutual. As Paul, so we are to despise the world and the devil. With Christ + on our side we can defy him and say: "Satan, the more you hurt me, the + more I oppose you." + </p> +<p class="pre"> + VERSE 15. For in Christ Jesus neither circumcision availeth anything, + nor uncircumcision, but a new creature. +</p> + <p> + Since circumcision and uncircumcision are contrary matters we would expect + the Apostle to say that one or the other might accomplish some good. But + he denies that either of them do any good. Both are of no value because in + Christ Jesus neither circumcision nor uncircumcision avail anything. + </p> + <p> + Reason fails to understand this, "for the natural man receiveth not the + things of the Spirit of God." (I Cor. 2:14.) It therefore seeks + righteousness in externals. However, we learn from the Word of God that + there is nothing under the sun that can make us righteous before God and a + new creature except Christ Jesus. + </p> + <p> + A new creature is one in whom the image of God has been renewed. Such a + creature cannot be brought into life by good works, but by Christ alone. + Good works may improve the outward appearance, but they cannot produce a + new creature. A new creature is the work of the Holy Ghost, who imbues our + hearts with faith, love, and other Christian virtues, grants us the + strength to subdue the flesh and to reject the righteousness of the world. + </p> +<p class="pre"> + VERSE 16. And as many as walk according to this rule, peace be on them, + and mercy. +</p> + <p> + This is the rule by which we ought to live, "that ye put on the new man, + which after God is created in righteousness and true holiness." (Eph. + 4:24.) Those who walk after this rule enjoy the favor of God, the + forgiveness of their sins, and peace of conscience. Should they ever be + overtaken by any sin, the mercy of God supports them. + </p> +<p class="pre"> + VERSE 17. From henceforth let no man trouble me. +</p> + <p> + The Apostle speaks these words with a certain amount of indignation. "I + have preached the Gospel to you in conformity with the revelation which I + received from Jesus Christ. If you do not care for it, very well. Trouble + me no more. Trouble me no more." + </p> +<p class="pre"> + VERSE 17. For I bear in my body the marks of the Lord Jesus. +</p> + <p> + "The marks on my body indicate whose servant I am. If I was anxious to + please men, if I approved of circumcision and good works as factors in our + salvation, if I would take delight in your flesh as the false apostles do, + I would not have these marks on my body. But because I am the servant of + Jesus Christ and publicly declare that no person can obtain the salvation + of his soul outside of Christ, I must bear the badge of my Lord. These + marks were given to me against my will as decorations from the devil and + for no other merit but that I made known Jesus." + </p> + <p> + Of the marks of suffering which he bore in his body the Apostle makes + frequent mention in his epistles. "I think," he says, "that God hath set + forth us the apostles last, as it were appointed to death: for we are made + a spectacle unto the world, and to angels, and to men." (I Cor. 4:9.) + Again, "Unto this present hour we both hunger, and thirst, and are naked, + and are buffeted, and have no certain dwelling-place; And labour, working + with our hands: being reviled, we bless; being persecuted, we suffer it; + being defamed, we intreat: we are made as the filth of the world, and are + the offscouring of all things unto this day." (I Cor. 4:11-13.) + </p> +<p class="pre"> + VERSE 18. Brethren, the grace of our Lord Jesus Christ be with your + spirit. Amen. +</p> + <p> + This is the Apostle's farewell. He ends his Epistle as he began it by + wishing the Galatians the grace of God. We can hear him say: "I have + presented Christ to you, I have pleaded with you, I have reproved you, I + have overlooked nothing that I thought might be of benefit to you. All I + can do now is to pray that our Lord Jesus Christ would bless my Epistle + and grant you the guidance of the Holy Ghost." + </p> + <p> + The Lord Jesus Christ, our Savior, who gave me the strength and the grace + to explain this Epistle and granted you the grace to hear it, preserve and + strengthen us in faith unto the day of our redemption. To Him, the Father + and the Son and the Holy Spirit, be glory, world without end. 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