Commentary on the Epistle to the Galatians Part 17

Before he digressed Paul stated that the Law does not justify. Shall we then discard the Law? No, no. It supplies a certain need. It supplies men with a needed realization of their sinfulness. Now arises another question: If the Law does no more than to reveal sin, does it not oppose the promises of G.o.d? The Jews believed that by the restraint and discipline of the Law the promises of G.o.d would be hastened, in fact earned by them.

Paul answers: "Not so. On the contrary, if we pay too much attention to the Law the promises of G.o.d will be slowed up. How can G.o.d fulfill His promises to a people that hates the Law?"

VERSE 21. G.o.d forbid.

G.o.d never said to Abraham: "In thee shall all the nations of the earth be blessed because thou hast kept the Law." When Abraham was still uncirc.u.mcised and without the Law or any law, indeed, when he was still an idol wors.h.i.+per, G.o.d said to him: "Get thee out of thy country, etc.; I am thy s.h.i.+eld, etc.; In thy seed shall all the nations of the earth be blessed." These are unconditional promises which G.o.d freely made to Abraham without respect to works.

This is aimed especially at the Jews who think that the promises of G.o.d are impeded by their sins. Paul says: "The Lord is not slack concerning His promises because of our sins, or hastens His promises because of any merit on our part." G.o.d's promises are not influenced by our att.i.tudes.

They rest in His goodness and mercy.

Just because the Law increases sin, it does not therefore obstruct the promises of G.o.d. The Law confirms the promises, in that it prepares a person to look for the fulfillment of the promises of G.o.d in Christ.

The proverb has it that Hunger is the best cook. The Law makes afflicted consciences hungry for Christ. Christ tastes good to them. Hungry hearts appreciate Christ. Thirsty souls are what Christ wants. He invites them: "Come unto me, all ye that labour and are heavy laden, and I will give you rest." Christ's benefits are so precious that He will dispense them only to those who need them and really desire them.

VERSE 21. For if there had been a law given which could have given life, verily righteousness should have been by the law.

The Law cannot give life. It kills. The Law does not justify a person before G.o.d; it increases sin. The Law does not secure righteousness; it hinders righteousness. The Apostle declares emphatically that the Law of itself cannot save.

Despite the intelligibility of Paul's statement, our enemies fail to grasp it. Otherwise they would not emphasize free will, natural strength, the works of supererogation, etc. To escape the charge of forgery they always have their convenient annotation handy, that Paul is referring only to the ceremonial and not to the moral law. But Paul includes all laws. He expressly says: "If there had been a law given."

There is no law by which righteousness may be obtained, not a single one. Why not?

VERSE 22. But the Scripture hath concluded all under sin.

Where? First in the promises concerning Christ in Genesis 3:15 and in Genesis 22:18, which speak of the seed of the woman and the seed of Abraham. The fact that these promises were made unto the fathers concerning Christ implies that the fathers were subject to the curse of sin and eternal death. Otherwise why the need of promises?

Next, Holy Writ "concludes" all under sin in this pa.s.sage from Paul: "For as many as are of the works of the law are under the curse." Again, in the pa.s.sage which the Apostle quotes from Deuteronomy 27:26, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." This pa.s.sage clearly submits all men to the curse, not only those who sin openly against the Law, but also those who sincerely endeavor to perform the Law, inclusive of monks, friars, hermits, etc.

The conclusion is inevitable: Faith alone justified without works. If the Law itself cannot justify, much less can imperfect performance of the Law or the works of the Law, justify.

VERSE 22. That the promise by faith of Jesus Christ might be given to them that believe.

The Apostle stated before that "the Scripture hath concluded all under sin." Forever? No, only until the promise should be fulfilled. The promise, you will recall, is the inheritance itself or the blessing promised to Abraham, deliverance from the Law, sin, death, and the devil, and the free gift of grace, righteousness, salvation, and eternal life. This promise, says Paul, is not obtained by any merit, by any law, or by any work. This promise is given. To whom? To those who believe. In whom? In Jesus Christ.

VERSE 23. But before faith came.

The Apostle proceeds to explain the service which the Law is to render.

Previously Paul had said that the Law was given to reveal the wrath and death of G.o.d upon all sinners. Although the Law kills, G.o.d brings good out of evil. He uses the Law to bring life. G.o.d saw that the universal illusion of self-righteousness could not be put down in any other way but by the Law. The Law dispels all self-illusions. It puts the fear of G.o.d in a man. Without this fear there can be no thirst for G.o.d's mercy.

G.o.d accordingly uses the Law for a hammer to break up the illusion of self-righteousness, that we should despair of our own strength and efforts at self-justification.

VERSE 23. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

The Law is a prison to those who have not as yet obtained grace. No prisoner enjoys the confinement. He hates it. If he could he would smash the prison and find his freedom at all cost. As long as he stays in prison he refrains from evil deeds. Not because he wants to, but because he has to. The bars and the chains restrain him. He does not regret the crime that put him in jail. On the contrary, he is mighty sore that he cannot rob and kill as before. If he could escape he would go right back to robbing and killing.

The Law enforces good behavior, at least outwardly. We obey the Law because if we don't we will be punished. Our obedience is inspired by fear. We obey under duress and we do it resentfully. Now what kind of righteousness is this when we refrain from evil out of fear of punishment? Hence, the righteousness of the Law is at bottom nothing but love of sin and hatred of righteousness.

All the same, the Law accomplishes this much, that it will outwardly at least and to a certain extent repress vice and crime.

But the Law is also a spiritual prison, a veritable h.e.l.l. When the Law begins to threaten a person with death and the eternal wrath of G.o.d, a man just cannot find any comfort at all. He cannot shake off at will the nightmare of terror which the Law stirs up in his conscience. Of this terror of the Law the Psalms furnish many glimpses.

The Law is a civil and a spiritual prison. And such it should be. For that the Law is intended. Only the confinement in the prison of the Law must not be unduly prolonged. It must come to an end. The freedom of faith must succeed the imprisonment of the Law.

Happy the person who knows how to utilize the Law so that it serves the purposes of grace and of faith. Unbelievers are ignorant of this happy knowledge. When Cain was first shut up in the prison of the Law he felt no pang at the fratricide he had committed. He thought he could pa.s.s it off as an incident with a shrug of the shoulder. "Am I my brother's keeper?" he answered G.o.d flippantly. But when he heard the ominous words, "What hast thou done? the voice of thy brother's blood crieth unto me from the ground," Cain began to feel his imprisonment. Did he know how to get out of prison? No. He failed to call the Gospel to his aid. He said: "My punishment is greater than I can bear." He could only think of the prison. He forgot that he was brought face to face with his crime so that he should hurry to G.o.d for mercy and for pardon. Cain remained in the prison of the Law and despaired.

As a stone prison proves a physical handicap, so the spiritual prison of the Law proves a chamber of torture. But this it should only be until faith be revealed. The silly conscience must be educated to this. Talk to your conscience. Say: "Sister, you are now in jail all right. But you don't have to stay there forever. It is written that we are 'shut up unto faith which should afterwards be revealed.' Christ will lead you to freedom. Do not despair like Cain, Saul, or Judas. They might have gone free if they had called Christ to their aid. Just take it easy, Sister Conscience. It's good for you to be locked up for a while. It will teach you to appreciate Christ."

How anybody can say that he by nature loves the Law is beyond me. The Law is a prison to be feared and hated. Any unconverted person who says he loves the Law is a liar. He does not know what he is talking about.

We love the Law about as well as a murderer loves his gloomy cell, his straight-jacket, and the iron bars in front of him. How then can the Law justify us?

VERSE 23. Shut up unto the faith which should afterwards be revealed.

We know that Paul has reference to the time of Christ's coming. It was then that faith and the object of faith were fully revealed. But we may apply the historical fact to our inner life. When Christ came He abolished the Law and brought liberty and life to light. This He continues to do in the hearts of the believers. The Christian has a body in whose members, as Paul says, sin dwells and wars. I take sin to mean not only the deed but root, tree, fruit, and all. A Christian may perhaps not fall into the gross sins of murder, adultery, theft, but he is not free from impatience, complaints, hatreds, and blasphemy of G.o.d.

As carnal l.u.s.t is strong in a young man, in a man of full age the desire for glory, and in an old man covetousness, so impatience, doubt, and hatred of G.o.d often prevail in the hearts of sincere Christians.

Examples of these sins may be garnered from the Psalms, Job, Jeremiah, and all the Sacred Scriptures.

Accordingly each Christian continues to experience in his heart times of the Law and times of the Gospel. The times of the Law are discernible by heaviness of heart, by a lively sense of sin, and a feeling of despair brought on by the Law. These periods of the Law will come again and again as long as we live. To mention my own case. There are many times when I find fault with G.o.d and am impatient with Him. The wrath and the judgment of G.o.d displease me, my wrath and impatience displease Him.

Then is the season of the Law, when "the flesh l.u.s.teth against the Spirit, and the Spirit against the flesh."

The time of grace returns when the heart is enlivened by the promise of G.o.d's mercy. It soliloquizes: "Why art thou cast down, O my soul? and why art thou disquieted within me? Can you see nothing but law, sin, death, and h.e.l.l? Is there no grace, no forgiveness, no joy, peace, life, heaven, no Christ and G.o.d? Trouble me no more, my soul. Hope in G.o.d who has not spared His own dear Son but has given Him into death for thy sins." When the Law carries things too far, say: "Mister Law, you are not the whole show. There are other and better things than you. They tell me to trust in the Lord."

There is a time for the Law and a time for grace. Let us study to be good timekeepers. It is not easy. Law and grace may be miles apart in essence, but in the heart, they are pretty close together. In the heart fear and trust, sin and grace, Law and Gospel cross paths continually.

Whether reason hears that justification before G.o.d is obtained by grace alone, it draws the inference that the Law is without value. The doctrine of the Law must therefore be studied carefully lest we either reject the Law altogether, or are tempted to attribute to the Law a capacity to save.

There are three ways in which the Law may be abused. First, by the self-righteous hypocrites who fancy that they can be justified by the Law. Secondly, by those who claim that Christian liberty exempts a Christian from the observance of the Law. "These," says Peter, "use their liberty for a cloak of maliciousness," and bring the name and the Gospel of Christ into ill repute. Thirdly, the Law is abused by those who do not understand that the Law is meant to drive us to Christ. When the Law is properly used its value cannot be too highly appraised. It will take me to Christ every time.

VERSE 24. Wherefore the law was our schoolmaster to bring us unto Christ.

This simile of the schoolmaster is striking. Schoolmasters are indispensable. But show me a pupil who loves his schoolmaster. How little love is lost upon them the Jews showed by their att.i.tude toward Moses. They would have been glad to stone Moses to death. (Ex. 17:4.) You cannot expect anything else. How can a pupil love a teacher who frustrates his desires? And if the pupil disobeys, the schoolmaster whips him, and the pupil has to like it and even kiss the rod with which he was beaten. Do you think the schoolboy feels good about it? As soon as the teacher turns his back, the pupil breaks the rod and throws it into the fire. And if he were stronger than the teacher he would not take the beatings, but beat up the teacher. All the same, teachers are indispensable, otherwise the children would grow up without discipline, instruction, and training.

But how long are the scolding and the whippings of the schoolmaster to continue? Only for a time, until the boy has been trained to be a worthy heir of his father. No father wants his son to be whipped all the time.

The discipline is to last until the boy has been trained to be his father's worthy successor.

The Law is such a schoolmaster. Not for always, but until we have been brought to Christ. The Law is not just another schoolmaster. The Law is a specialist to bring us to Christ. What would you think of a schoolmaster who could only torment and beat a child? Yet of such schoolmasters there were plenty in former times, regular bruisers. The Law is not that kind of a schoolmaster. It is not to torment us always.

With its las.h.i.+ngs it is only too anxious to drive us to Christ. The Law is like the good schoolmaster who trains his children to find pleasure in doing things they formerly detested.

VERSE 24. That we might be justified by faith.

The Law is not to teach us another Law. When a person feels the full force of the Law he is likely to think: I have transgressed all the commandments of G.o.d; I am guilty of eternal death. If G.o.d will spare me I will change and live right from now on. This natural but entirely wrong reaction to the Law has bred the many ceremonies and works devised to earn grace and remission of sins.