Commentary on the Epistle to the Galatians Part 20

But the law of the members strives against the law of the mind, and makes perfect joy and faith impossible. We need the continued help and comfort of the Holy Spirit. We need His prayers. Paul himself cried out: "O wretched man that I am! Who shall deliver me from the body of this death?" The body of this death spoiled the joy of his spirit. He did not always entertain the sweet and glad expectation of his heavenly inheritance. He often felt miserable.

This goes to show how hard it is to believe. Faith is feeble, because the flesh wars against the spirit. If we could have perfect faith, our loathing for this life in the world would be complete. We would not be so careful about this life. We would not be so attached to the world and the things of the world. We would not feel so good when we have them; we would not feel so bad when we lose them. We would be far more humble and patient and kind. But our faith is weak, because our spirit is weak. In this life we can have only the first-fruits of the Spirit, as Paul says.

VERSE 7. Through Christ.

The Apostle always has Christ on the tip of his tongue. He foresaw that nothing would be less known in the world some day than the Gospel of Christ. Therefore he talks of Christ continually. As often as he speaks of righteousness, grace, the promise, the adoption, and the inheritance of heaven, he adds the words, "In Christ," or "Through Christ," to show that these blessings are not to be had by the Law, or the deeds of the Law, much less by our own exertions, or by the observance of human traditions, but only by and through and in Christ.

VERSES 8 and 9. Howbeit then, when ye knew not G.o.d, ye did service unto them which by nature are no G.o.ds. But now, after that ye have known G.o.d, or rather are known of G.o.d, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

This concludes Paul's discourse on justification. From now to the end of the Epistle the Apostle writes mostly of Christian conduct. But before he follows up his doctrinal discourse with practical precepts he once more reproves the Galatians. He is deeply displeased with them for relinquis.h.i.+ng their divine doctrine. He tells them: "You have taken on teachers who intend to recommit you to the Law. By my doctrine I called you out of the darkness of ignorance into the wonderful light of the knowledge of G.o.d. I led you out of bondage into the freedom of the sons of G.o.d, not by the prescription of laws, but by the gift of heavenly and eternal blessings through Christ Jesus. How could you so soon forsake the light and return to darkness? How could you so quickly stray from grace into the Law, from freedom into bondage?"

The example of the Galatians, of Anabaptists, and other sectarians in our day bears testimony to the ease with which faith may be lost. We take great pains in setting forth the doctrine of faith by preaching and by writing. We are careful to apply the Gospel and the Law in their proper turn. Yet we make little headway because the devil seduces people into misbelief by taking Christ out of their sight and focusing their eyes upon the Law.

But why does Paul accuse the Galatians of reverting to the weak and beggarly elements of the Law when they never had the Law? Why does he not say to them: "At one time you Galatians did not know G.o.d. You then served idols that were no G.o.ds. But now that you have come to know the true G.o.d, why do you go back to the wors.h.i.+p of idols?" Paul seems to identify their defection from the Gospel to the Law with their former idolatry. Indeed he does. Whoever gives up the article of justification does not know the true G.o.d. It is one and the same thing whether a person reverts to the Law or to the wors.h.i.+p of idols. When the article of justification is lost, nothing remains except error, hypocrisy, G.o.dlessness, and idolatry.

G.o.d will and can be known in no other way than in and through Christ according to the statement of John 1:18, "The only begotten Son, which is in the bosom of the Father, he hath declared him." Christ is the only means whereby we can know G.o.d and His will. In Christ we perceive that G.o.d is not a cruel judge, but a most loving and merciful Father who to bless and to save us "spared not his own Son, but gave him up for us all." This is truly to know G.o.d.

Those who do not know G.o.d in Christ arrive at this erroneous conclusion: "I will serve G.o.d in such and such a way. I will join this or that order. I will be active in this or that charitable endeavor. G.o.d will sanction my good intentions and reward me with everlasting life. For is He not a merciful and generous Father who gives good things even to the unworthy and ungrateful? How much more will He grant unto me everlasting life as a due payment in return for my many good deeds and merits." This is the religion of reason. This is the natural religion of the world.

"The natural man receiveth not the things of the Spirit of G.o.d." (I Cor.

2:14.) "There is none that understandeth, there is none that seeketh after G.o.d." (Romans 3:11.) Hence, there is really no difference between a Jew, a Mohammedan, and any other old or new heretic. There may be a difference of persons, places, rites, religions, ceremonies, but as far as their fundamental beliefs are concerned they are all alike.

Is it therefore not extreme folly for Rome and the Mohammedans to fight each other about religion? How about the monks? Why should one monk want to be accounted more holy than another monk because of some silly ceremony, when all the time their basic beliefs are asnmuch alike as one egg is like the other? They all imagine, if we do this or that work, G.o.d will have mercy on us; if not, G.o.d will be angry.

G.o.d never promised to save anybody for his religious observance of ceremonies and ordinances. Those who rely upon such things do serve a G.o.d, but it is their own invention of a G.o.d, and not the true G.o.d. The true G.o.d has this to say: No religion pleases Me whereby the Father is not glorified through His Son Jesus. All who give their faith to this Son of Mine, to them I am G.o.d and Father. I accept, justify, and save them. All others abide under My curse because they wors.h.i.+p creatures instead of Me.

Without the doctrine of justification there can be only ignorance of G.o.d. Those who refuse to be justified by Christ are idolaters. They remain under the Law, sin, death, and the power of the devil. Everything they do is wrong.

Nowadays there are many such idolaters who want to be counted among the true confessors of the Gospel. They may even teach that men are delivered from their sins by the death of Christ. But because they attach more importance to charity than to faith in Christ they dishonor Him and pervert His Word. They do not serve the true G.o.d, but an idol of their own invention. The true G.o.d has never yet smiled upon a person for his charity or virtues, but only for the sake of Christ's merits.

The objection is frequently raised that the Bible commands that we should love G.o.d with all our heart. True enough. But because G.o.d commands it, it does not follow that we do it. If we could love G.o.d with all our heart we should undoubtedly be justified by our obedience, for it is written, "Which if a man do, he shall live in them." (Lev. 18:5.) But now comes the Gospel and says: "Because you do not do these things, you cannot live in them." The words, "Thou shalt love the Lord, thy G.o.d," require perfect obedience, perfect fear, perfect trust, and perfect love. But where are the people who can render perfection? Hence, this commandment, instead of justifying men, only accuses and condemns them. "Christ is the end of the law for righteousness to every one that believeth" (Romans 10:1.)

How may these two contradictory statements of the Apostle, "Ye knew not G.o.d," and "Ye wors.h.i.+pped G.o.d," be reconciled? I answer: By nature all men know that there is a G.o.d, "because that which may be known of G.o.d is manifest in them, for G.o.d hath showed it unto them. For the invisible things of him from the creation of the world are clearly seen." (Romans 1:19, 20.) Furthermore, the different religions to be found among all nations at all times bear witness to the fact that all men have a certain intuitive knowledge of G.o.d.

If all men know G.o.d how can Paul say that the Galatians did not know G.o.d prior to the hearing of the Gospel? I answer: There is a twofold knowledge of G.o.d, general and particular. All men have the general and instinctive recognition that there is a G.o.d who created heaven and earth, who is just and holy, and who punishes the wicked. How G.o.d feels about us, what His intentions are, what He will do for us, or how He will save us, that men cannot know instinctively. It must be revealed to them. I may know a person by sight, and still not know him, because I do not know how he feels about me. Men know instinctively that there is a G.o.d. But what His will is toward them, they do not know. It is written: "There is none that understandeth G.o.d." (Romans 3:11.) Again, "No man hath seen G.o.d." (John 1:18.) Now, what good does it do you if you know that there is a G.o.d, if you do not know how He feels about you, or what He wants of you? People have done a good deal of guessing. The Jew imagines he is doing the will of G.o.d if he concentrates on the Law of Moses. The Mohammedan thinks his Koran is the will of G.o.d. The monk fancies he is doing the will of G.o.d if he performs his vows. But they deceive themselves and become "vain in their imaginations," as Paul says, Romans 1:21. Instead of wors.h.i.+pping the true G.o.d, they wors.h.i.+p the vain imaginations of their foolish hearts.

What Paul means by saying to the Galatians, "When ye knew not G.o.d," is simply this: "There was a time when you did not know the will of G.o.d in Christ, but you wors.h.i.+pped G.o.ds of your own invention, thinking that you had to perform this or that labor." Whether you understand the "elements of the world" to mean the Law of Moses, or the religions of the heathen nations, it makes no difference. Those who lapse from the Gospel to the Law are no better off than those who lapse from grace into idolatry.

Without Christ all religion is idolatry. Without Christ men will entertain false ideas about G.o.d, call their ideas what you like, the laws of Moses, the ordinances of the Pope, the Koran of the Mohammedans, or what have you.

VERSE 9. But now, after that ye have known G.o.d.

"Is it not amazing," cries Paul, "that you Galatians who knew G.o.d intimately by the hearing of the Gospel, should all of a sudden revert from the true knowledge of His will in which I thought you were confirmed, to the weak and beggarly elements of the Law which can only enslave you again?"

VERSE 9. Or rather are known of G.o.d.

The Apostle turns the foregoing sentence around. He fears the Galatians have lost G.o.d altogether. "Alas," he cries, "have you come to this, that you no longer know G.o.d? What else am I to think? Nevertheless, G.o.d knows you." Our knowledge of G.o.d is rather pa.s.sive than active. G.o.d knows us better than we know G.o.d. "Ye are known of G.o.d" means that G.o.d brings His Gospel to our attention, and endows us with faith and the Holy Spirit.

Even in these words the Apostle denies the possibility of our knowing G.o.d by the performance of the Law. "No man knoweth who the Father is, but the Son, and he to whom the Son will reveal him." (Luke 10:22.) "By his knowledge shall my righteous servant justify many; for he shall bear their iniquities." (Isaiah 53:11.)

The Apostle frankly expresses his surprise to the Galatians that they who had known G.o.d intimately through the Gospel, should so easily be persuaded by the false apostles to return to the weak and beggarly elements of the Law. I would not be surprised to see my church perverted by some fanatic through one or two sermons. We are no better than the apostles who had to witness the subversion of the churches which they had planted with their own hands. Nevertheless, Christ will reign to the end of the world, and that miraculously, as He did during the Dark Ages.

Paul seems to think rather ill of the Law. He calls it the elements of the world, the weak and beggarly elements of the world. Was it not irreverent for him to speak that way about the holy Law of G.o.d? The Law ought to prepare the way of Christ into the hearts of men. That is the true purpose and function of the Law. But if the Law presumes to usurp the place and function of the Gospel, it is no longer the holy Law of G.o.d, but a pseudo-Gospel.

If you care to amplify this matter you may add the observation that the Law is a weak and beggarly element because it makes people weak and beggarly. The Law has no power and affluence to make men strong and rich before G.o.d. To seek to be justified by the Law amounts to the same thing as if a person who is already weak and feeble should try to find strength in weakness, or as if a person with the dropsy should seek a cure by exposing himself to the pestilence, or as if a leper should go to a leper, and a beggar to a beggar to find health and wealth.

Those who seek to be justified by the Law grow weaker and more dest.i.tute right along. They are weak and bankrupt to begin with. They are by nature the children of wrath. Yet for salvation they grasp at the straw of the Law. The Law can only aggravate their weakness and poverty. The Law makes them ten times weaker and poorer than they were before.

I and many others have experienced the truth of this. I have known monks who zealously labored to please G.o.d for salvation, but the more they labored the more impatient, miserable, uncertain, and fearful they became. What else can you expect? You cannot grow strong through weakness and rich through poverty. People who prefer the Law to the Gospel are like Aesop's dog who let go of the meat to s.n.a.t.c.h at the shadow of the water. There is no satisfaction in the Law. What satisfaction can there be in collecting laws with which to torment oneself and others? One law breeds ten more until their number is legion.

Who would have thought it possible that the Galatians, taught as they were by that efficient apostle and teacher, Paul, could so quickly be led astray by the false apostles? To fall away from the Gospel is an easy matter because few people appreciate what an excellent treasure the knowledge of Christ really is. People are not sufficiently exercised in their faith by afflictions. They do not wrestle against sin. They live in security without conflict. Because they have never been tried in the furnace of affliction they are not properly equipped with the armor of G.o.d and know not how to use the sword of the Spirit. As long as they are being shepherded by faithful pastors, all is well. But when their faithful shepherds are gone and wolves disguised as sheep break into the fold, back they go to the weak and beggarly elements of the Law.

Whoever goes back to the Law loses the knowledge of the truth, fails in the recognition of his sinfulness, does not know G.o.d, nor the devil, nor himself, and does not understand the meaning and purpose of the Law.

Without the knowledge of Christ a man will always argue that the Law is necessary for salvation, that it will strengthen the weak and enrich the poor. Wherever this opinion holds sway the promises of G.o.d are denied, Christ is demoted, hypocrisy and idolatry are established.

VERSE 9. Whereunto ye desire again to be in bondage.

The Apostle pointedly asks the Galatians whether they desire to be in bondage again to the Law. The Law is weak and poor, the sinner is weak and poor--two feeble beggars trying to help each other. They cannot do it. They only wear each other out. But through Christ a weak and poor sinner is revived and enriched unto eternal life.

VERSE 10. Ye observe days, and months, and times, and years.

The Apostle Paul knew what the false apostles were teaching the Galatians: The observance of days, and months, and times, and years. The Jews had been obliged to keep holy the Sabbath Day, the new moons, the feast of the pa.s.sover, the feast of tabernacles, and other feasts. The false apostles constrained the Galatians to observe these Jewish feasts under threat of d.a.m.nation. Paul hastens to tell the Galatians that they were exchanging their Christian liberty for the weak and beggarly elements of the world.

VERSE 11. I am afraid of you, lest I have bestowed upon you labor in vain.

It grieves the Apostle to think that he might have preached the Gospel to the Galatians in vain. But this statement expresses more than grief.

Behind his apparent disappointment at their failure lurks the sharp reprimand that they had forsaken Christ and that they were proving themselves to be obstinate unbelievers. But he does not openly condemn them for fear that oversharp criticism might alienate them altogether.

He therefore changes the tone of his voice and speaks kindly to them.

VERSE 12. Be as I am; for I am as ye are.

Up to this point Paul has been occupied with the doctrinal aspect of the apostasy of the Galatians. He did not conceal his disappointment at their lack of stability. He had rebuked them. He had called them fools, crucifiers of Christ, etc. Now that the more important part of his Epistle has been finished, he realizes that he has handled the Galatians too roughly. Anxious lest he should do more harm than good, he is careful to let them see that his criticism proceeds from affection and a true apostolic concern for their welfare. He is eager to mitigate his sharp words with gentle sentiments in order to win them again.

Like Paul, all pastors and ministers ought to have much sympathy for their poor straying sheep, and instruct them in the spirit of meekness.

They cannot be straightened out in any other way. Oversharp criticism provokes anger and despair, but no repentance. And here let us note, by the way, that true doctrine always produces concord. When men embrace errors, the tie of Christian love is broken.

At the beginning of the Reformation we were honored as the true ministers of Christ. Suddenly certain false brethren began to hate us.

We had given them no offense, no occasion to hate us. They knew then as they know now that ours is the singular desire to publish the Gospel of Christ everywhere. What changed their att.i.tude toward us? False doctrine. Seduced into error by the false apostles, the Galatians refused to acknowledge St. Paul as their pastor. The name and doctrine of Paul became obnoxious to them. I fear this Epistle recalled very few from their error.

Paul knew that the false apostles would misconstrue his censure of the Galatians to their own advantage and say: "So this is your Paul whom you praise so much. What sweet names he is calling you in his letter.

When he was with you he acted like a father, but now he acts like a dictator." Paul knew what to expect of the false apostles and therefore he is worried. He does not know what to say. It is hard for a man to defend his cause at a distance, especially when he has reason to think that he personally has fallen into disfavor.

VERSE 12. Be as I am; for I am as ye are.