"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 circ.u.mcision and the performance of the Law as necessary unto salvation.

Instead of righteousness and life, I would restore sin and death."

By the grace of G.o.d 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.

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 h.e.l.l.

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.

"G.o.d forgive thee, brother. The merit of the pa.s.sion 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."

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 G.o.d, 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.

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 G.o.d, to patient suffering in affliction, to prayer, thanksgiving, to the habit of charity towards all men.

VERSE 19. For I through the law am dead to the law, that I might live unto G.o.d.

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 h.e.l.l is turned loose against h.e.l.l, 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.

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."

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 G.o.d." The false apostles said the very opposite. They said, "If you do not live to the law, you are dead unto G.o.d."

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 G.o.d, 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 G.o.d unless we are dead unto the Law." If we are dead unto the Law, the Law can have no power over us.

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.

"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.

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."

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."

We have two propositions: To live unto the Law, is to die unto G.o.d. To die unto the Law, is to live unto G.o.d. 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 G.o.d. Vice versa, to die unto the Law is to live unto G.o.d.

If you want to live unto G.o.d, bury the Law, and find life through faith in Christ Jesus.

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 G.o.d? 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.

This nineteenth verse is loaded with consolation. It fortifies a person against every danger. It allows you to argue like this:

"I confess I have sinned."

"Then G.o.d 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."

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 h.e.l.l 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.

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?"

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.

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.

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.

In this masterly fashion Paul draws our attention away from the Law, sin, death, and every evil, and centers it upon Christ.

VERSE 20. I am crucified with Christ.

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.

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.

VERSE 20. Nevertheless I live.

"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."

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.

VERSE 20. Yet not I.

Paul explains what const.i.tutes 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.

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.

VERSE 20. But Christ liveth in me.

"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.

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.

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!