Satan will circ.u.mvent 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 d.a.m.ned? 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."

Satan is to be answered in this way: The Scriptures present Christ in a twofold aspect. First, as a gift. "He of G.o.d 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.

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 a.s.surance, Christ must be introduced as an example.

The hard sayings of Scripture and the awful judgments of G.o.d 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."

VERSE 9. A little leaven leaveneth the whole lump.

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.

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."

Our opponents record the same complaints about us. They put us down as contentious, ill-tempered faultfinders. But these are the crafty pa.s.ses of the devil, with which he seeks to overthrow our faith. We answer with Paul: "A little leaven leaveneth the whole lump."

Small faults grow into big faults. To tolerate a trifling error inevitably leads to cra.s.s heresy. The doctrine of the Bible is not ours to take or to allow liberties with. We have no right to change even a t.i.ttle 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 pa.s.sage 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.

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 G.o.d and His Word what difference does it make if we love anything at all?

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.

VERSE 10. l have confidence in you through the Lord.

"I have taught, admonished, and reproved you enough. I hope the best for you."

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 G.o.d 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 n.o.body 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.

VERSE 10. That ye will be none otherwise minded.

"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."

VERSE 10. But he that troubleth you shall bear his judgment, whosoever he be.

Paul a.s.sumes 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."

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 p.r.o.nounce d.a.m.nation upon his brethren in the ministry?

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, G.o.d be praised, is pure, because all the articles of our faith are grounded on the Holy Scriptures.

VERSE 11. And I, brethren, if I yet preach circ.u.mcision, why do I yet suffer persecution? then is the offense of the cross ceased.

In his great desire to recall the Galatians, Paul draws himself into the argument. He says: "Because I refuse to recognize circ.u.mcision as a factor in our salvation, I have brought upon myself the hatred and persecution of my whole nation. If I were to acknowledge circ.u.mcision 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 circ.u.mcision 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.)

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 G.o.d's Word has been lost.

Saint Bernard observed that the Church is in best shape when Satan a.s.saults 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 pa.s.sage from the song of Hezekiah: "Behold, for peace I had great bitterness."

Paul looks with suspicion upon any doctrine that does not provoke antagonism.

Persecution always follows on the heels of the Word of G.o.d 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 G.o.d 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.

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 G.o.d. This in turn stirs up the devil, because the Gospel shows him up for what he is, the devil, and not G.o.d. 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. .h.i.t you will know it by the havoc he raises everywhere.

So do not be surprised or offended when h.e.l.l breaks loose. Look upon it as a happy indication that all is well with the Gospel of the Cross. G.o.d 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.

VERSE 12. I would they were even cut off which trouble you.

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 circ.u.mcision. 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."

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 pa.s.s that G.o.d and His Word are openly blasphemed, then we must say: "Blessed be G.o.d and His Word, and cursed be everything that is contrary to G.o.d and His Word, even though it should be an apostle, or an angel from heaven."

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.

Let us do everything to advance the glory and authority of G.o.d's Word.

Every t.i.ttle of it is greater than heaven and earth. Christian charity and unity have nothing to do with the Word of G.o.d. We are bold to curse and condemn all men who in the least point corrupt the Word of G.o.d, "for a little leaven leaveneth the whole lump."

Paul does right to curse these troublers of the Galatians, wishing that they were cut off and rooted out of the Church of G.o.d 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 h.e.l.l." (Ps. 55:15.)

THE DOCTRINE OF GOOD WORKS

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 const.i.tutes a truly good work than all the philosophers and legislators of the world because we link believing with doing.

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.

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 const.i.tution of your priceless liberty. Now take care that you do not use your wonderful liberty for an occasion of the flesh."

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 G.o.d 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?"

This att.i.tude is common enough. People talk about Christian liberty and then go and cater to the desires of covetousness, pleasure, pride, envy, and other vices. n.o.body wants to fulfill his duties. n.o.body 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.