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 G.o.d.

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."

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.

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.

VERSE 20. And the life which I now live in the flesh I live by the faith of the Son of G.o.d.

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.

"I live by the faith of the Son of G.o.d," 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 G.o.d."

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 G.o.d." 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.

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.

VERSE 20. Who loved me, and gave himself for me.

The sophistical papists a.s.sert that a person is able by natural strength to love G.o.d long before grace has entered his heart, and to perform works of real merit. They believe they are able to fulfill the commandments of G.o.d. They believe they are able to do more than G.o.d 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 n.o.body. On the contrary, they abolish the Gospel, they deride, deny, and blaspheme Christ, and call upon themselves the wrath of G.o.d. This is what they get for living in their own righteousness, and not in the faith of the Son of G.o.d.

The papists will tell you to do the best you can, and G.o.d will give you His grace. They have a rhyme for it:

"G.o.d will no more require of man, Than of himself perform he can."

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.

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."

The words, "The Son of G.o.d 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.

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 chast.i.ty, 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 G.o.d 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 G.o.d, when to pacify G.o.d required the invaluable price of the death and blood of His own and only Son?

VERSE 20. For me.

Who is this "me"? I, wretched and d.a.m.nable sinner, dearly beloved of the Son of G.o.d. If I could by work or merit love the Son of G.o.d 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 G.o.d to be given into death for me, they would never have invented so many hideous heresies.

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 G.o.d 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 G.o.d to be delivered for me. This He did out of His great love for me, for the Apostle says, "Who loved me."

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 G.o.d, to whom be praise and glory forever.

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.

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.

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.

VERSE 21. I do not frustrate the grace of G.o.d.

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 G.o.d. I ask you, what sin can be more horrible than to reject the grace of G.o.d, and to refuse the righteousness of Christ? It is bad enough that we are wicked sinners and transgressors of all the commandments of G.o.d; on top of that to refuse the grace of G.o.d 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 G.o.d 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 G.o.d, 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 ma.s.ses, 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.

We despise the grace of G.o.d 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.

VERSE 21. For if righteousness come by the law, then Christ is dead in vain.

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.

Or do you think that G.o.d 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 h.e.l.l.

To reject the grace of G.o.d 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.

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.

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 G.o.d disdains?

Man's own righteousness is in the last a.n.a.lysis a despising and rejecting of the grace of G.o.d. 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, G.o.d Himself, of no purpose and benefit whatever.

That is enough to set any person against the righteousness of the Law and all the tr.i.m.m.i.n.gs of men's own righteousness, the orders of monks and friars, and their superst.i.tions.

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 G.o.d 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 G.o.d, 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 G.o.d, and despises the death of Christ.

CHAPTER 3

VERSE 1. 0 foolish Galatians.

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."