Check Out Your Experience

Galatians 3:2–5 (NIV),

² I would like to learn just one thing from you: Did you receive the Spirit by the works of the law, or by believing what you heard? ³ Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh? ⁴ Have you experienced so much in vain—if it really was in vain? ⁵ So again I ask, does God give you his Spirit and work miracles among you by the works of the law, or by your believing what you heard?

Paul asks several questions here, all intended to show the foolishness of these people in seeking to revert back to the Law.  Whereas Paul rests his case upon doctrinal matters, in this part of his argument he causes them to look to their experience.

1. When you were saved (when you received the Spirit) was it because of adherence to the Law or by faith in Christ?  

2. Do you think that you start your Christian journey by faith in Christ but perfect it by obedience, making it certain?

3. Having believed the Gospel and already experiencing suffering because of that, will you count that as nothing and now reject it?

4. When you see the people changed, transformed and healed, is that because they obey the Law or believe in Christ?

Luther allows no middle ground on salvation.  "If by the law, then not by the preaching of faith; if by the preaching of faith, then not by the law. There is no mean betwixt these two. For all that is not the Holy Ghost or the preaching of faith, is the law . . . For they which are ignorant of the righteousness of God, and go about to establish their own righteousness (as Paul saith in another place) do not submit themselves unto the righteousness of God (Rom. x. 3)." [1]  In his commentary, Luther walks the reader through the Book of Acts and even into the Old Testament account of Gentiles that were saved -- all by looking to Christ and not to the Law.

"For as God gave the Holy Ghost to the Gentiles which lived without the law, by the preaching of the Gospel, so did he give the same to the Jews; yet not by the law, nor by the ceremonies and sacrifices commanded in the law, but by the only preaching of faith." [1] 

This matter of how the Old Testament saints were saved is important.  In summary we find that they too were saved by faith in the promised Messiah.  Click HERE to read more.

When Paul uses the word flesh here to suggest that these Christians thought they could be perfected by the flesh.  "Flesh therefore is here taken for the very righteousness and wisdom of the flesh, and the judgment of reason, which seeketh to be justified by the law. Whatsoever then is most excellent in man, the same here Paul calleth flesh, to wit, the highest wisdom of reason, and the righteousness of the law itself." [1]   There is nothing I can do so perfectly to complete my salvation apart from faith in the righteousness of Christ imputed to me by grace.  Every good and worthy deed is still riddled by sin and cannot save.  Only Christ's perfect merit can save.

As to the suffering, how silly to suffer for a Gospel that can't save. "Now, what a miserable thing is it, so suddenly to lose such inestimable glory and assurance of conscience towards God? Also to endure so many grievous afflictions and perils of goods, wife, children, body and life, and yet notwithstanding to sustain all these things in vain?" [1]

Paul was aware of the miracles that had been accomplished by the Spirit among these believers -- none of which could have happened by law-keeping. "Ye have not only received the Spirit by the hearing of faith, but whatsoever ye have either known or done, it came by the hearing of faith. As though he would say: It was not enough that God gave you once the Spirit; but the same God hath also enriched you with the gifts of the Spirit, and increased the same in you, to the end that when ye have once received the Spirit, it might always grow and be more and more effectual in you." [1]

"Therefore (saith the Apostle) your experience, O ye Galatians, ought to teach you, that these excellent virtues proceeded not of the works of the law: for as ye had them not before the hearing of faith, so ye have them not now, when the false apostles reign in the midst of you." [1]

Father I am amazed at how Your Word helps shape our thinking.  Many of us have been told that our experience is of little value.  I know that experience doesn't replace faith.  I know that experience doesn't usurp faith.  But I learn in this passage that there is an appropriate time to look to our experience.  Of all the times I tried to change and become better, I could accomplish nothing until You saved me and gave me Your Spirit.  Even today we who are Christians know that we can do nothing apart from Your grace.  Yes we are called to obey having received the Good News, but even our obedience cannot take place apart from You in us granting us the desire and the ability.  It is You alone, Father, that makes New Creations of sinners.  The part that is so easy yet so hard to believe is that it all happens by faith -- by faith alone in Christ alone -- but that faith doesn't stand alone.  There is evidence of justification that accompanies salvation.  There is an experience to look too.  Father, by Your Spirit, and through Your Son, may my experience give credence to the Gospel, today.  May my experience give glory to You through Your Son; and may my experience bring everlasting joy to Your redeemed.  Amen!

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1. Luther, M. (1997). Commentary on Galatians (Ga 3:2). Oak Harbor, WA: Logos Research Systems, Inc.

Defeating Sin With Sin. Can It Be True?

Galatians 2:19 (NIV),   ¹⁹ “For through the law I died to the law so that I might live for God."

These words disrupt worlds.  These words turn heads.  These words will stand as the formidable weapon against our enemies.  These words bring comfort and peace to the troubled heart.  These words stand as the key that turns the tightly closed mind of the skeptic.  "These are marvellous words, and unknown kinds of speech, which man’s reason can in no wise understand. And although they be but few, yet are they uttered with great zeal and vehemency of spirit, and as it were in great displeasure." [1]

Paul is talking about two laws (as he did in Romans 7: “But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.” (Romans 7:6, NIV)).  There is a new law the law of the Spirit that trumps the old law.  "He calleth grace itself the law, giving a new name to the effect and working of grace." [1] 

The Law accuses and condemns, but there is another Law that accuses and condemns that Law. How does that work?  Luther explains:

"Therefore when I feel the remorse and sting of conscience for sin, I behold that brazen serpent Christ hanging upon the Cross. There I find another sin against my sin which accuseth and devoureth me. ow, this other sin (namely in the flesh of Christ) which taketh away the sin of the whole world, is almighty, it condemneth and swalloweth up my sin. So my sin, that it should not accuse and condemn me, is condemned by sin, that is, by Christ crucified: “who is made sin for us, that we might be made the righteousness of God through him” (2 Cor. v. 21. In like manner I find death in my flesh, which afflicteth and killeth me: but I have in me a contrary death, which is the death of my death; and this death crucifieth and swalloweth up my death." [1]

Christians who feel condemned by the Law need to look in faith to another Law.  The very sin that brings low is found as we look to Christ.  There that sin is, upon His body on the tree.  That very sin is condemned in Christ.  There is our hope and comfort.  There can be no peace anywhere else.

But there is another profound thought within this pregnant verse.  "Except thou be dead to the law, thou canst not live to God." [1]   You cannot both be alive to God and alive to the Law.  You cannot be justified by the Law and justified by Christ synonymously. There is no mixing and blending Law and Grace.  Both have separate and irreconcilable kingdoms.  We find our hope, our confidence our life in Christ alone or not at all.  Therefore the Reformers were to stress sola -- alone.  Many believe in Christ but not Christ ALONE.  Many believe in grace through faith, but not ALONE.   

Grace cannot entertain Law for it swallows Law, killing it a permanent and conclusive death.

Father, in these somewhat strange and complicated ideas, there is for me a balm in Gilead.  There is healing for the soul and rest from anxiety.  But oh it is a fitful sleep.  It is a battle.  Thus the inspired writer calls us to work hard to enter that rest.  Resting in Christ alone is not stormless.  It is a battle.  Oh how my flesh would love to atone for my own sins.  Oh how my flesh would love to gain even a smidgen of merit.  Oh how I would love to cuddle and coddle this old man.  But I cannot.  I can only look to Jesus the author and finisher of my faith.  I can only look up at the Crucified One and see every broken commandment -- every broken Law -- every missed opportunity -- every intentional, willful act of rebellion.  There it is.  It is on Jesus.  The Lamb of God that takes away the sin of the world.  The Law of Grace wins.  The Law of sin and death dies.  Praise be to God who through Christ Jesus gives us the victory.  Amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:19). Oak Harbor, WA: Logos Research Systems, Inc. 

To Obey Is To Believe. To Believe Is To Obey

"This is the true meaning of becoming a Christian, even to be justified by faith in Jesus Christ, and not by the works of the law." [1]

“We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” (Galatians 2:15–16, NIV)

This affirmation of the Gospel does not reject good works, but it places them in the proper order and sequence.  Luther tells a parable:

"This bridegroom must be alone with the bride in his secret chamber, all the servants and family being put apart. But afterwards,. when he openeth the door and cometh forth, then let the servants and handmaidens return, to fulfil their ministry. There let charity do her office, and let good works be done." [1]

Now Paul writes,"So we, too, have put our faith in Christ Jesus" that we might be saved.  The ESV translates this “. . . so we also have believed in Christ Jesus, in order to be justified by faith in Christ . . . ”  The Greek text is καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν; or also we on Christ Jesus believed.   This is the essence of Christianity.  “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.”” (John 3:14–15, NIV)

The question raised by this text is, "What does it mean to believe?" John writes in the 3rd chapter of his Gospel:   ³⁶ Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

True to Hebrew literature, John’s Gospel is structured a lot in parallelisms. This helps us understand his meaning; and more importantly, the meaning of the Holy Spirit.  Note the parallel ideas:

(+) Whoever believes in the Son has eternal life;

(-) Whoever does not obey the Son shall not see life . . ..

John equates belief with obedience.  Some translations use the word reject instead of obey, but that is an inaccurate interpretation of the Greek.  The word is ἀπειθέω and is clearly used in terms of refusing to comply or obey. Notice how Jesus makes this plain in this encounter:

“While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.” He replied to him, “Who is my mother, and who are my brothers?” Pointing to his disciples, he said, “Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.”” (Matthew 12:46–50, NIV).

To become a Christian and live as a Christian is defined by Jesus who said, “My sheep listen to my voice; I know them, and they follow me.” (John 10:27, NIV).

 Father I love You.  Today I desire You more than I normally do.  I thank You for that passion.  I wish I always had such a preeminent affection for You.  I know part of the reason is that "the things of this earth are growing strangely dim." There is a sadness and a struggle in this life that propels me more and more to see my Savior, face-to-face.  You have saved me by Your grace.  You have given to me as a gift a precious faith purchased by Your Son on Calvary.  You have set before me a purpose and ministry in this life.  I thank you for all that because it provides on the horizon an inheritance that will never fade or grow old.  To be with Christ is far better.  But to serve and obey You is also awesome.  Help me today to magnify Jesus in my life.   May my walk of obedience confirm Your calling and choice of me.  For the glory of Christ and the joy of all who love You.  Amen.

Faith is trusting God's goodness sufficiently that it is evidenced by obedience.

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1. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.

Hope That Never Disappoints

Verses 15 and 16 in Chapter 2 start a lengthy discussion by Luther -- and justifiably so, for it is the heartbeat of the letter. ““We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” (Galatians 2:15–16, NIV)

 

That is a interesting statement in verse 15: We who are Jews by birth and not sinful Gentiles . . .. The righteousness that Paul speaks of is a righteousness that implies a desire to follow the Law.  Of course, as Luther comments, "Notwithstanding, although we have this prerogative, that we are righteous by nature, born to the law and the works thereof, and are not sinners as the Gentiles, yet are we not therefore righteous before God." [1]   By the Law, Luther believes Paul to mean the whole Law.  In other words, Paul is not just talking about the ceremonial law, but in fact the whole corpus of Law.  He makes this sharp distinction: "Whatsoever is not grace, is the law, whether it be judicial, ceremonial, or the Ten Commandments." [1] 

The point is this: "For by the righteousness of the law, saith he, a man is not pronounced righteous before God: but the righteousness of faith God imputeth freely through grace, for Christ’s sake." [1] 

Then how is a person saved?  Here is Luther's "evangelistic tract":

• "Now, the true way to Christianity is this, that a man do first acknowledge himself by the law, to be a sinner, and that it is impossible for him to do any good work. 
• When a man is thus taught and instructed by the law, then is he terrified and humbled, then he seeth indeed the greatness of his sin, and cannot find in himself one spark of the love of God: therefore he justifieth God in his Word, and confesseth that he is guilty of death and eternal damnation. 
• The second part is: if thou wilt be saved, thou mayest not seek salvation by works; for God hath sent his only begotten Son into the world, that we might live through him. He was crucified and died for thee, and bare thy sins in his own body." [1]

So Luther's counsel is to first preach the true knowledge of ourselves before God and preach repentance; and from that preach Christ.  The Law should drive us to Christ and His finished work. "Faith therefore justifieth, because it apprehendeth and possesseth this treasure, even Christ present . . . By this means we are delivered from sin, justified and made inheritors of everlasting life; not for our own works and deserts, but for our faith, whereby we lay hold upon Christ." [1] 

So we ask Luther, "What role do good works play in this?"  He answers, "These are good works indeed, which flow out of this faith and this cheerfulness conceived in the heart, for that we have remission of sins freely by Christ." [1]

What comfort You give us, Father, in the Gospel.  Nothing in my hands I bring, simply to Thy Cross I cling.  If I were to hope for an ounce of salvation because of my goodness and work, I would be of all men, most miserable.  Father, I have not lived a millisecond of merit before Your eyes.  There is not a particle of perfection found in me. Apart from faith, imputation and justification I would be still on a road to eternal horror.  In Christ alone, my hope is found.  This is the only theology that leads to doxology.  This is the only truth that truly inspires music and dance.  All glory, honor and praise belong to You.  Now grant, Father, to me this day, enabling grace propelled by justifying grace, so that all the credit will go to You.  Amen and amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:15). Oak Harbor, WA: Logos Research Systems, Inc.

Who Have You Been Listening To?

“For you have heard of my former life in Judaism, . . . “But when he who had set me apart before I was born, and who called me by his grace . . ..” (Galatians 1:13, 15, ESV).

Paul's aim was to establish the fact that after he was saved, he did not learn from men about the Gospel of the message he was supposed to proclaim. ". . . I did not immediately consult with anyone," [1] he writes.  But in his discussion he reminds the readers that he was a zealous Pharisee. He honored the Law.  Luther points out that Paul's agenda is that "if the righteousness of the law had been anything worth, [he] had not turned back from it: in the keeping whereof, notwithstanding, before [he] knew Christ [he] did so exercise [him]self, and so profit therein, that [he] excelled many of [his] companions of [his] own nation." [2] 

Paul describing his great salvation, bringing him from a persecutor of the Church to a proclaimer of the Gospel, now describes his early journey. 

“I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus. Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days.” (Galatians 1:17–18, NIV)  

Luther understands Paul's trip to Arabia as a preaching mission.  "And here he witnesseth that straightway, after he was called by the grace of God to preach Christ among the Gentiles, he went into Arabia, without the advice of any man, to that work whereunto he was called." [2]  Others suggest Paul went into Arabia to be taught, alone, by God. [3]  I favor the latter.

It is in this testimony we get a hint of Paul's understanding of the sovereignty of God.  “But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being.” (Galatians 1:15–16, NIV).  "This is an Hebrew phrase. As if he said: Which had sanctified, ordained, and prepared me. That is, God had appointed, when I was yet in my mother’s womb, that I should so rage against his Church, and that afterwards he would mercifully call me back again from the midst of my cruelty and blasphemy, by his mere grace, into the way of truth and salvation. To be short, when I was not yet born, I was an Apostle in the sight of God, and when the time was come, I was declared an Apostle before the whole world." [2]  It is here that Paul is dismissing any human intervention.  This is all of God! 

And the point of Paul's salvation is clearly stated: "To reveal God's Son."  "This is a doctrine quite contrary to the law, which revealeth not the Son of God, but it showeth forth sin, it terrifieth the conscience, it revealeth death, the wrath and judgment of God, and hell." [2]  The goal and aim of the Law versus the Gospel is different.  And the recipients of the Gospel always have a purpose.  For Paul this purpose was to preach to the Gentiles.

But in his defense of the origin of the Christian faith, Paul makes sure his readers know that he was not taught by humans nor did he have much contact with any human, but Peter. "Paul granteth that he was with the Apostles, but not with all the Apostles. Howbeit he declareth that he went up to Jerusalem to them, not commanded, but of his own accord, not to learn any thing of them, but only to see Peter." [2] He saw none of the apostles except Peter and James, and this he affirms by oath (Galatians 1:20).

Paul then describes his ongoing journeys "as though he would say: I appeal to the testimony of all the churches, yea even of those which are in Judaea; for the churches do witness, not only in Damascus, Arabia, Syria and Cilicia, but also in Judaea, that I have preached the same faith which I once withstood and persecuted." [2]

And then as a parting salvo, he writes, “And they praised God because of me.” (Galatians 1:24, NIV).

Father, in the midst of this passionate defense of where he went, who he saw, and what they said, we also understand the amazing blessings of the Gospel.  None of this we know upon our own conversion.  None of this is familiar to us until we learn of Your ways, in Your words.  That decision that we thought occurred because of our obvious impression and desire, we find, is all of God.  Thus far, not only is our salvation all of grace, but our lives and ministries have been prepared for us long before we were born.  What can we but do but join the folks in Syria and Cilicia and praise God for such a great and marvelous salvation.  

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1. The Holy Bible: English Standard Version. 2001 (Ga 1:16). Wheaton: Standard Bible Society.

2. Luther, M. (1997). Commentary on Galatians (Ga 1:13). Oak Harbor, WA: Logos Research Systems, Inc.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2376). Nashville: Thomas Nelson.

You Can Never Give Too Much Glory To Christ

Having stated that the true Gospel was not from man but from God, Paul makes this assertion:  “I want you to know, brothers and sisters, that the gospel I preached is not of human origin. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.” (Galatians 1:11–12, NIV).  From this point to the end of Chapter 2, Paul will be unpacking this position.

"Upon this he standeth, this he urgeth and with an oath confirmeth, that he learned not his Gospel of any man, but received it by the revelation of Jesus Christ. And in that he sweareth, he is constrained so to do, that the Galatians may believe him, and also, that they should give no ear to the false apostles: whom he reproveth as liars, because they had said that he learned and received his Gospel of the Apostles." [1]

When Paul writes that the Gospel he proclaimed was not from any man he is emphasizing that he received it directly and "unmediated" from the Lord Jesus.  ". . .  ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ." I could say that when I preach the Gospel it is from man, in the sense that I learned it from parents, pastors and ultimately from the apostolic teaching in the New Testament.  But Paul is affirming that he was directly taught by Jesus Christ. This is that very technical use of the word "revelation" ἀποκάλυψις [ap·ok·al·oop·sis]: to disclose truth.  In this case directly from Christ.  

Luther notes that when Paul speaks of Jesus, he is not just calling him an ordinary man, "but that he is both true God and man, when he saith that he received not his Gospel by man." [1]  Luther infers that possibly the accusations against Paul were because at his conversion Ananias taught him.  But Luther counters to suggest the contrary. "Ananias was bid to go and baptise him, to lay his hands upon him, to commit the ministry of the Word unto him, and to commend him unto the Church, and not to teach him the Gospel."

The accusations of the false apostles was very strong.  It was no surprise that the Galatians questioned the authority of Paul.  Luther notes that "Moreover, the matter of justification is brittle: not of itself, for of itself it is most sure and certain, but in respect of us."   The power and prevalence of the Law is so obvious that to us all, in moments of doubt and struggle, the Law easily overpowers the Gospel in our minds.  It is a hard fight.  But we must fight to keep our mind and heart firmly established in the Gospel. Luther recalls his mentor, Johann von Staupitiz who said to him,

"... that this doctrine which thou preachest, yieldeth glory and all things else unto God alone, and nothing unto men: for unto God (it is clear as day) there cannot be attributed too much glory, goodness, &c." [1]

This was of great comfort to Luther.  It is absolutely true and the genuine Gospel robs man of all the glory, wisdom and merit and grants it to Christ of whom we can do nothing.  "We may also more safely attribute too much unto God." [1]

Father, in times of distress and anxiety, especially those that accompany doubt, a gospel framed and given by man would be of little use.  In fact Father to preach a man's gospel to a dying wretched soul would be like dosing the flames of hell with octane. The only solace, the only comfort is a Gospel that comes directly from the Throne-room of Heaven; directly for the Tri-une God, creator of Heaven and Earth; directly from the Lamb of God who takes away the sin of the world.  This is the only message that heals.  How dare we tell someone who is spiritually destitute that they must contribute to their redemption in order to have eternal life?  We would sooner ask deaf and dumb, quadriplegic to now retrieve his own medicine now that his case is stable. God forbid.  The word that we destitute people need is a word from the Living God that says, "Look to My Son and live."  Thank you for that Word.  That Word is the Gospel.  Amen.

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1.  Luther, M. (1997). Commentary on Galatians (Ga 1:11). Oak Harbor, WA: Logos Research Systems, Inc.

Who Gets The Glory?

Galatians 1:9 (NIV)

"⁹ As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!"

"Here Paul casteth out very flames of fire, and his zeal is so fervent that he beginneth also almost to curse the angels. . . The Greek word anathema, in Hebrew herem, signifieth a thing accursed, execrable, and detestable, which hath nothing to do, no participation or communion with God." [1] 

Having repeated this denunciation twice Paul is making it abundantly clear that there is only one Gospel and it is a damnable thing to pervert it and preach a different Gospel. Any accusation that Paul's Gospel is pampering mankind is silly.  Luther points out what the true Gospel affirms to show that Paul is certainly not preaching a Gospel to win the affections of man.  He writes,

Neither do we seek the favour of men by our doctrine; for we teach that all men are ungodly by nature, and the children of wrath (Eph. ii. 3). We condemn man’s free-will, his strength, wisdom, and righteousness, and all religion of man’s own devising: and to be short, we say that there is nothing in us that is able to deserve grace and the forgiveness of sins; but we preach that we obtain this grace by the free mercy of God only, for Christ’s sake: for so the heavens shew forth the glory of God and his works, condemning all men generally with their works (Ps. xix. 1 f.). [1]

Paul clearly teaches a Gospel come from God, not man, because he teaches "the things which are of God, saith the Apostle, hereby it may sufficiently appear, that I preach the only grace, the mercy, the goodness and the glory of God." [1]  Paul's desire is to only preach a message that pleases God.  “Am I now trying to win the approval of human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a servant of Christ.” (Galatians 1:10, NIV).

If a Gospel proclamation is man-pleasing then the messenger is discounted as not a servant of Christ. Paul makes this plain.  And "if I would preach the law and circumcision, and commend the strength, the power, and the will of men, I should not be so odious unto them, but should please them." [1]

So here we start to see insight into the essence of a Gospel that comes from God or man; a Gospel that pleases God or pleases man.  The bottom-line is "who gets the glory?"   Is your salvation because of a wise decision on your part; a fortuitous cooperation with the Spirit; and because of your diligence and attention to the things of God?  If so, it is a false Gospel worthy of damnation.

Father, the Gospel of the Lord Jesus that has been preserved and passed to us through men like Paul is a Gospel that flattens my pride.  It is indeed a message of good news that attributes to you all glory and honor.  It's a work that You started before time in the counsels of the Godhead.  It is a work that You Father initiated in Your sovereign and electing love.  It is a work that our Savior purchased on Calvary, by His own blood, for those given to Him by You.  It is a work that was made efficient and effective by the Holy Spirit as He quicken our dead souls.  It is a work that once begun by You, will be finished by You.  My pride and self-glorification is demolished. You get all the glory.

Father we learn in this passage that it is a dangerous thing to rob Your glory -- even a hint of it. It is the most damnable acts to steal Your rightful praise and honor. Wash my conscience and my ego with Your blood that You might not only increase, but hold the supreme place.  Cleanse every word or thought from my vocabulary that would attribute any credit to me.  Grant me the holy boldness to proclaim the true Gospel, the Gospel that please You, the Gospel that men hate.  The Gospel that saves. Amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 1:8). Oak Harbor, WA: Logos Research Systems, Inc.

The Source of True Assurance

Galatians 1:3–5 (NIV)

³ Grace and peace to you from God our Father and the Lord Jesus Christ, ⁴ who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, ⁵ to whom be glory for ever and ever. Amen.

In Luther's commentary he reminds us that the "grace and peace" offered by Paul in the name of our glorious Savior is co-joined to the theme of the epistle. "And these two words, grace and peace, comprehend in them whatsoever belongeth to Christianity. Grace releaseth sin, and peace maketh the conscience quiet." [1]  This, he would argue is the sum total of true Christianity and the necessary effect of true justification.  The forgiveness of sins is not of works or merit. It is of grace; and the peace of conscience that the world cannot give only comes through a righteousness not of our own. 

These are simple words but they are also the very stronghold of our assurance in times of temptation and trouble.  For in times of doubt "to be certainly persuaded in our hearts, that by grace alone, all other means either in heaven or in earth set apart, we have remission of sins and peace with God" [1] is are most strenuous battle.  But, Luther says,

"But in affliction and in the hour of death, the grace and favour of the world cannot help us, they cannot deliver us from affliction, despair and death. But when the grace and peace of God are in the heart, then is a man strong, so that he can neither be cast down with adversity, nor puffed up with prosperity, but walketh on plainly and keepeth the highway. For he taketh heart and courage in the victory of Christ’s death; and the confidence thereof beginneth to reign in his conscience over sin and death; because through him he hath assured forgiveness of his sins: which after he hath once obtained, his conscience is at rest, and by the word of grace is comforted." [1]

As we look at the text, why does the Apostle write, “Grace and peace to you from God our Father and the Lord Jesus Christ” (Galatians 1:3, NIV)?  Again we are given such help from this phrase.  The mysteries and incomprehensibility of God the Father is at best stunning.  And as to the issue of salvation and the assurance of that salvation, we might wonder how we are to embrace such grace and peace.  Paul reminds us to look to the Son ... look to Jesus.  This is not to divide the Godhead for indeed both are God.  But it is as we look to Jesus that we find the basis of our justification. "Whensoever thou hast to do therefore in the matter of justification, and disputest with thyself how God is to be found that justifieth or accepteth sinners: where and in what sort he is to be sought; then know thou that there is no other God besides this man Christ Jesus." [1]

Again, this is not to say that we are looking at two gods.  No, for the Apostle shows us that grace (forgiveness of sin) and peace of conscience flow from both the Father and the Son because they are co-equal, both God, very God.  And both mercies come from both the will of God and the will of Christ Jesus.  

The goal of justification is then summarized: “... to rescue us from the present evil age . . ..” (Galatians 1:4, NIV)  The Lord "gave Himself" to accomplish this. "The force and power of sin is set forth and amplified exceedingly by these words: 'Which gave himself for our sins.' Therefore here is to be marked the infinite greatness of the price bestowed for it, and then it will appear evidently that the power of it is so great, that by no means it could be put away, but that the Son of God must needs be given for it." [1]  The weight of our sins not only condemns, but it justifies.  Certainly we all stand guilty before God.  His Son came to deliver us from our sins. But we also note that the saving grace is also extended toward all our sins.

There is a sense here that we often overlook.  It is true that we need forgiveness of sins but we also need to be delivered from this evil kingdom.  No human effort can do that.  Only the grace of mercy of the Son of God can take sinners and deliver them from the rule and domain of this kingdom of darkness to the kingdom of Christ.  And this is all accomplished to the ultimate goal of the glory of God.

Any supposed salvation that robs God of His glory, that gives credence to man's effort, man's choices, man's merit robs the credit from God.  ““I am the Lord; that is my name! I will not yield my glory to another or my praise to idols.” (Isaiah 42:8, NIV).

Father there is so much pride-killing, hope reviving truth in these few verse of Your Word that it is hard to let it all sink in, take root and blossom.  Wow!  Incredible grace.  As the Heidelberg Catechism affirms this is our only hope in life and death.  Only You can forgive and deliver and do it all so You get all the glory and I get all the grace. What shall we say to these things, Father? How can we ever say thanks?  All I can think is to say with the Apostle, "Amen, amen, amen and amen!" To God be the glory, great things He hath done."   Praise forever be to You, Lord Jesus.

 

 

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1. Luther, M. (1997). Commentary on Galatians (Ga 1:3). Oak Harbor, WA: Logos Research Systems, Inc.

Learn To Be Ignorant of the Law.

Paul's interest in this Letter to Galatians and the passion commented on my Luther is this Scriptural doctrine of salvation or justification by faith alone.  Luther writes, "Wherefore this doctrine be lost, then is also the whole knowledge of truth, life and salvation lost and gone. If this doctrine flourish, then all good things flourish, religion, the true service of God, the glory of God, the right knowledge of all things and states of life."  That's not normally what we might say today.  If such and such be lost in the Church then it would be devastating.  I doubt if the such and such today would include this precious doctrine. I'm scared to think what people might answer to such an important question.

Luther argues that there is a "distinctly" Christian righteousness and then all kinds of others. 

"But this most excellent righteousness, of faith I mean (which God through Christ, without works, imputeth unto us), is neither political nor ceremonial, nor the righteousness of God’s law, nor consisteth in our works, but is clean contrary: that is to say, a mere passive righteousness, as the other above are active. For in this we work nothing, we render nothing unto God, but only we receive and suffer another to work in us, that is to say, God. Therefore it seemeth good unto me to call this righteousness of faith or Christian righteousness, the passive righteousness. [1]

Unless someone receives this promise freely offered through faith in Christ that promises God's righteousness there is no hope in this life or death.  There is no middle ground. Luther says that the only way to receive this righteousness is like a dry and barren ground opens up and receives the rain from above.

When it comes to present this notion to religious people, Luther rightly affirms: "But it is a thing very strange and unknown to the world, to teach Christians to learn to be ignorant of the law, and so to live before God, as if there were no law : notwithstanding, except thou be ignorant of the law, and be assuredly persuaded in thine heart that there is now no law nor wrath of God, but altogether grace and mercy for Christ’s sake, thou canst not be saved ; for by the law cometh the knowledge of sin (Rom. iii. 20)." [1]  Now Luther is not promoting antinomianism.  He speaking of the Law in its role prior to salvation.  The Law can do nothing to save -- only condemn.

When it comes to salvation we must embrace the odd notion that there is no law.  There is only promise, mercy and grace.   Law-keeping, civil acceptability, good works contribute nothing to one's salvation.  

Not the labor of my hands
Can fulfill Thy law's demands;
Could my zeal no respite know,
Could my tears forever flow,
All for sin could not atone;
Thou must save, and Thou alone.

Father when it comes to saving grace, Thou must save and thou alone. Father, Luther has helped me re-align my priorities.  Without the truth of You giving righteousness freely to sinners who have faith in Your Son, there is no church and there is no hope.  Every other notion is contrary to that and shares not one inkling of the spotlight. The Law is good.  Moral living is fine.  But only You can save.   Father burn this truth deeply into my soul.  It is all -- all -- of merciful grace.  For that I return thanks. Only grace for sin atones.   Amen.

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1. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.