VERSE 2. Behold, I Paul say unto you, that if ye be circ.u.mcised, Christ shall profit you nothing.

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 circ.u.mcision Christ will profit you nothing." Paul emphatically declares that for the Galatians to be circ.u.mcised would mean for them to lose the benefits of Christ's suffering and death. This pa.s.sage 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.

This pa.s.sage 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 p.r.o.nounced 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.

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.

Paul does not condemn circ.u.mcision in itself. Circ.u.mcision 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.

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 G.o.d and everlasting life by my good deeds, or if I should despair of my salvation because of my sins."

VERSE 3. For I testify again to every man that is circ.u.mcised, that he is a debtor to do the whole law.

The first fault with circ.u.mcision is that it makes Christ unprofitable.

The second fault is that it obligates those who are circ.u.mcised 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 G.o.d." Paul's statement may be explained negatively to mean: "I testify to every man who is being circ.u.mcised that he cannot perform the Law in any point. In the very act of circ.u.mcision he is not being circ.u.mcised, 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 circ.u.mcised keep not the law. The fact that you are circ.u.mcised does not mean you are righteous and free from the Law. The truth is that by circ.u.mcision 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."

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.

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.

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.

Paul's statement in this verse may be taken to mean that those who submit to circ.u.mcision 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 circ.u.mcision is necessary, and not the rest of Moses' laws. The same reasons that obligate a person to accept circ.u.mcision 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.

Some would like to subjugate us to certain parts of the Mosaic Law. But this is not to be permitted under any circ.u.mstances. If we permit Moses to rule over us in one thing, we must obey him in all things.

VERSE 4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

Paul in this verse discloses that he is not speaking so much of circ.u.mcision 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 G.o.d. If you stick to the Law, Christ is of no use to you.

VERSE 4. Ye are fallen from grace.

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 h.e.l.l. "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 G.o.d. If you perform the vows of chast.i.ty, 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 G.o.d, hath everlasting life; but he that believeth not in the Son shall not see life, but the wrath of G.o.d abideth in him."

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 G.o.d means to gain the wrath and judgment of G.o.d, death, the bondage of the devil, and everlasting condemnation.

VERSE 6. For we through the Spirit wait for the hope of righteousness by faith.

Paul concludes the whole matter with the above statement. "You want to be justified by the Law, by circ.u.mcision, 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.

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 pa.s.sage 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.

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 G.o.d'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."

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.

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 G.o.d.

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.

This pa.s.sage 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. Circ.u.mcision 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."

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.

VERSE 6. For in Jesus Christ neither circ.u.mcision availeth any thing, nor uncirc.u.mcision, but faith which worketh by love.

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 circ.u.mcision availeth nothing," i.e., works avail nothing, but faith alone, and that without any merit whatever, avails before G.o.d. 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 G.o.d. Idle faith is not justifying faith. In this terse manner Paul presents the whole life of a Christian. Inwardly it consists in faith towards G.o.d, outwardly in love towards our fellow-men.

VERSE 7. Ye did run well; who did hinder you that ye should not obey the truth?

This is plain speaking. Paul a.s.serts 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.

G.o.d judges our lives differently. What may seem to us a life slow in Christian development may seem to G.o.d a life of rapid progression in grace.

VERSE 7. Who did hinder you that ye should not obey the truth?

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.

VERSE 8. This persuasion cometh not of him that calleth you.

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 surpa.s.sed Paul in learning and G.o.dliness. 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 G.o.d.

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.