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 grat.i.tude. Now all of a sudden you drop the Gospel. What has got into you?"

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.

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.

A certain distance and coolness can be noted in the t.i.tle 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.

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 G.o.d cannot at once overcome human deficiency. Sanctification takes time.

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.

VERSE 1. Who hath bewitched you, that ye should not obey the truth?

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 G.o.d of the world in which we live.

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-a.s.sured, 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.

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.

VERSE 1. Who hath bewitched you?

In this sentence Paul excuses the Galatians, while he blames the false apostles for the apostasy of the Galatians.

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."

Like Paul, we struggle with the Word of G.o.d 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.

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.

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 G.o.d, who keeps us in His Word, in faith, and in prayer.

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.

VERSE 1. That ye should not obey the truth.

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."

The apostasy of the Galatians is a fine indors.e.m.e.nt 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 G.o.d. The Law bows a person down. It takes the Gospel and the preaching of faith in Christ to raise and save a person.

VERSE 1. Before whose eyes Jesus Christ hath been evidently set forth.

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."

VERSE 1. Crucified among you.

"You have not only rejected the grace of G.o.d, you have shamefully crucified Christ among you." Paul employs the same phraseology in Hebrews 6:6: "Seeing they crucify to themselves the Son of G.o.d afresh, and put him to an open shame."

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?

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?

Of all the diseased and vicious doctrines of the papacy the worst is this: "If you want to serve G.o.d 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.

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."

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.

The Apostle is incensed at the presumptuousness of any person who thinks he can perform the Law of G.o.d to his own salvation. He charges that person with the atrocity of crucifying anew the Son of G.o.d.

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?

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.

"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. n.o.body 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.)

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 a.s.sertion, 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 uncirc.u.mcised Gentiles had received the Holy Ghost by the preaching of faith in Christ.

Now as G.o.d 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.

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 circ.u.mcision. 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 G.o.d."

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.

Our opponents come back at us with Cornelius. Cornelius, they point out, was "a devout man, and one that feared G.o.d with all his house, which gave much alms to the people and prayed G.o.d always." Because of these qualifications, he merited the forgiveness of sins, and the gift of the Holy Ghost. So reason our opponents.

I answer: Cornelius was a Gentile. You cannot deny it. As a Gentile he was uncirc.u.mcised. 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 G.o.d, 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.

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 G.o.d-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 a.s.sertion that merit precedes grace. The fact is that Cornelius gave alms and prayed to G.o.d 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.

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 G.o.d of Israel was revealed unto him, and he received the Holy Ghost. Naaman confessed his faith: "Behold, now I know that there is no G.o.d 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 circ.u.mcised. 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 G.o.ds, 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 circ.u.mcised?"

Long before the time of Moses, G.o.d 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 G.o.d that He would not destroy the city. Why was Nineveh spared? Not because it fulfilled the Law, but because Nineveh believed the word of G.o.d. The Prophet Jonah writes: "So the people of Nineveh believed G.o.d, 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 circ.u.mcised, or that they offered sacrifices.

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?

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.