Behold Your Christ: Servant, Branch & Stone

A Vision of Joshua the High Priest - Part 2

Previously we started to look at Zechariah 3  where the prophet observed a sinful priest named Joshua. In spite of Satanic accusation, we see that God intends to solve the problem through the cleansing work of Christ, the Messiah.

One would guess that this event took place while the High Priest was going about his priestly duties. It seems ironic that right along side of him was none other than God's nemesis, Satan. And all this is taking place in the midst of the Word of God, the Second Person of the holy Trinity. Satan's purpose was to accuse. "The Hebrew text has a beautiful play on words which, if translated literally, would be something like, And Satan standing at his right hand for the purpose of satanizing him." [1]

As we noticed previously, God's answer prefigured His judicial act called justification, whereby He declared the sinner justified, guiltless.  Paul repeats this fact in his great letter to Rome: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” (Romans 8:33–34, NIV).

Christ is prefigured in three ways in this vision: A Servant, a Branch and a Stone with seven eyes (“‘Listen, High Priest Joshua, you and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch. See, the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it,’ says the Lord Almighty, ‘and I will remove the sin of this land in a single day.” (Zechariah 3:8–9, NIV)).

What do these things mean?

The Servant 

We see the servant motif clearly revealed in Isaiah 42-53.  The latter chapter being so vivid.  This is the One that would come and take upon Himself the sin of many and by doing so justify many. “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed . . . Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.” (Isaiah 53:4-5, 12, NIV)

The Branch.  

The idea of the Branch comes from both prophets, Isaiah and Jeremiah.  They develop the expectation of an ideal Davidic ruler, who is identified as “the Branch” and will reign over an eternal kingdom.  “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.” (Isaiah 11:1, NIV).   In Romans 15:12, Paul connects Jesus descending from Jesse to the hope of the Gentiles, too.  

The Stone

This is not any "stone."  It probably is a foundation stone for the temple. “So this is what the Sovereign Lord says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be stricken with panic.” (Isaiah 28:16, NIV).  "To the Jews at his first advent, the Messiah (Christ) was the stumbling stone and rock of offense (Isa 8:13-15; cf. Ps 118:22-23; Matt 21:42; 1 Peter 2:7-8). But to those who trusted in him, he was a never-failing refuge (Isa 28:16; 1 Peter 2:6)." [3]

 Zechariah sees this cornerstone of Zion, of God's people, as a stone with seven eyes. Seven being perfection; and eyes showing sight and knowledge, indicates this is the omniscient foundation for the Church.  Isaiah 11:2 (NIV), clarifies this:

² The Spirit of the Lord will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord—

This vision includes but goes much wider and longer than the notion of an ethnic Israel restored to Palestine.  It certainly was designed to motivate the people to get back to work on the Temple in Jerusalem.  But the closing events parachute the reader in an eschatology trajectory that foresees the removal of the curse and divine blessing abounding, everywhere. ““And on that day, says the Lord of Heaven’s Armies, each of you will invite your neighbor to sit with you peacefully under your own grapevine and fig tree.”” (Zechariah 3:10, NLT).

Father what condescension, what grace it is that You would reveal Your Son to us in such earthy illustrations, that we might truly know Him and honor Him as God.  Today I come to my Servant.  Yes He willing disrobed and washed the disciples feet, but even more profound than that, He disrobed, was executed as blood poured down His own feet.  He did that because of my sin.  He had none. What mercy! Today I come to the Branch, who is not a sprout, but a sovereign. He is the obedient son of Jesse who will reign for ever and ever.  Today I come to the Seven-eyed, Seven-spirited, glorious Rock who is the cornerstone of the Church. He is a "stone that causes people to stumble and a rock that makes them fall.” They stumble because they disobey the message—which is also what they were destined for.” (1 Peter 2:8, NIV).  But He is also the cornerstone for those who believe, as the Scripture says, “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.”” (1 Peter 2:6, NIV).  Lord, today I put my trust in You.  Today I again receive the assurance of Your pardon.  Today I bow before You as my King and my God.  Lead on Oh King Eternal.  Grant by Your Spirit a willing and obedient heart in me, today.  Amen.

 

 

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1804). Nashville: Thomas Nelson.
2. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Zec 3:8). Bellingham, WA: Logos Bible Software.
3. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/II. A Series of Eight Night Visions (1:7-6:8)/D. The Fourth Vision: The Cleansing and Restoration of Israel (3:1-10), Book Version: 4.0.2

Self Is Essentially Selfish!

Galatians 5:15–16 (NIV),

¹⁵ If you bite and devour each other, watch out or you will be destroyed by each other. ¹⁶ So I say, walk by the Spirit, and you will not gratify the desires of the flesh.

Paul has moved from the truth of the Gospel: salvation is by faith in Christ -- alone, apart from works.  The Christian is free from the power of sin and the condemning demands of the Law.  This freedom is a "from-freedom" not a "to-freedom".  The Cross frees us to serve; to serve Christ and His Church.  Now Paul moves to some practical implications of the Gospel.  Gospel people do not “. . . bite and ravage each other . . ..” (Galatians 5:15a, The Message).

The picture is of a group "continually biting and devouring like wild animals in deadly combat, i.e., a picture of church strifes." [1]  "And when once the concord of the Church is broken, there is no measure nor end of the evil; for the authors of schisms, dissenting among themselves, do teach, one that this work, another that another work is necessary to righteousness." [2]

At this point we need to ask an important question.  Isn't Paul confused?  Hasn't he just written that the Church is free from the Law and now he imposes another law?  He answers that in the next sentence. "As if he should have said: I have not forgotten my former discourse concerning faith, neither do I now revoke the same in that I exhort you to mutual love, saying that the whole law is fulfilled through love, but I am still of the same mind and opinion that I was before. To the end therefore that ye may rightly understand me, I add this moreover: “Walk in the Spirit” &c." [3]

Paul equates the 'law of love' with the fulfilling of the Law.  And he equates all that with "walking in the Spirit."   This is profound. Luther argues that the reason this is not works righteousness is because none of us has the capacity to love as God would have us.  While here on earth we all have indwelling sin.  "Therefore when I teach you to observe the law, and exhort you to love one another, think not that I go about to revoke that which I have taught concerning the doctrine of faith, and that I now attribute justification to the law or to charity: but my meaning is that ye should walk in the Spirit, and that ye should not fulfil the lusts of the flesh." [3]

Fulfilling the Law does not justify someone, it is the natural outcome of justification and it can only be achieved in some manner as we walk in the Spirit.  "Wherefore Paul would have us to walk in the Spirit, lest we fulfil the lust of the flesh. As if he should say: Although ye be moved with wrath and displeasure against your brother, offending you or doing anything heinously against you, yet notwithstanding resist and repress these [violent] motions through the Spirit; bear with his weakness, and love him according to that commandment: “Thou shalt love thy neighbour as thyself.” [3]

"“Flesh” refers to the part of human nature that causes people to put their own selfish needs ahead of everything else." [4] "The double negative with the aorist subjunctive means you will never gratify the sinful desires originating in and overflowing from the lower nature . . . The Christian can conquer the self-life and have continual victory by walking by the Holy Spirit." [5]

Father the flesh in us is essentially selfishness.  That is the root diagnosis.  The power of selfishness has been removed by the Cross.  But Lord I know too well that the presence of selfishness is always rearing its ugly head in my life.  The accompaniment of saving faith is love for You and love for others. So suddenly I realize that as a Christian, Father, I am propelled into a war -- a battle.  I have in my a desire to do what I want and the answer isn't Law, it is the Spirit.  The answer isn't for me to do more, but for me to participant more fully in the life of the Spirit.  This is fundamentally what it means to live as a Christian -- to walk in the Spirit.  Now Father my heart is anxious for I long to know what all that means.  I am confident You will give me an answer.  For now, Lord, help me to know in part what it means to walk by the Spirit -- loving others today.  Amen!

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2398). Nashville: Thomas Nelson.

2. Luther, M. (1997). Commentary on Galatians (Ga 5:15). Oak Harbor, WA: Logos Research Systems, Inc.

3. Luther, M. (1997). Commentary on Galatians (Ga 5:16). Oak Harbor, WA: Logos Research Systems, Inc.

4. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 5:16). Bellingham, WA: Logos Bible Software.

5. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2398). Nashville: Thomas Nelson.

 

Saving Faith Hopes and Works By Its Very Nature.

Galatians 5:5–6 (NIV),

⁵ For through the Spirit we eagerly await by faith the righteousness for which we hope. ⁶ For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.

Paul has just affirmed that to trust works and sacraments for salvation is to render Christ of no importance and no value. To trust Christ and then add sacramental duties as if to complete your salvation is to "fall from grace."   Now Paul uses two sentences started with the word "for."  

1. For through the Spirit we eagerly await by faith the righteousness for which we hope.  The faith that saves, the faith that is a gift of God and brings the sinner into a justified relationship with Jesus, is a faith that also hopes for the realization of a practical righteousness.  We know that we are legally justified, but we also hope for a time when we are really justified (meaning that sin is finally expunged and we are glorified).  Even in our outworking of the Christian life we do not consider these efforts of good works to make us righteous.  Our hope is not in our good deeds. Our hope is in the complete righteousness that will be seen in us at the coming of Christ. 

"For as long as we live here, sin remaineth in our flesh; there is also a law in our flesh and members, rebelling against the law of our mind, and leading us captives unto the service of sin (Rom. vii. 13) . . . It remaineth then that we be perfectly justified, and this is it which we hope for. So our righteousness is not yet in actual possession, but lieth under hope." [1]

Luther in a very pastoral way shows us that often times we want to "feel" our justification even as we "feel" our sin.  But to "feel" our justification is to set aside "hope."  "Wherefore, thou must not judge according to the feeling of sin which troubleth and terrifieth thee, but according to the promise and doctrine of faith, whereby Christ is promised unto thee, who is thy perfect and everlasting righteousness." [1]   This hope is not something we conjure up.  No, it is by the Spirit.

2. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. So Paul repeats the affirmation.  If you are a Christian, trusting in Christ Jesus alone, works of the flesh, sacramental duties -- obeying the Law has no value -- no value as compared to Christ and Christ alone.   But there is something that counts: faith working through love.  This faith that saves is a ". . . living and active thing and produces love." [2]  "This coincides with the familiar statement, “Faith alone justifies, but the faith which justifies is not alone.” [3]   Luther comments: "It is as much to say as: He that will be a true Christian indeed, or one of Christ’s kingdom, must be a true believer. Now he believeth not truly, if works of charity follow not his faith." [1]

"The second point is that true faith, having an ethical side, works itself out "through love." This is what matters—this kind of faith! True, we are saved through faith rather than by works; but faith is no mere intellectual conviction, as if a Christian could do as he wishes so long as he believes properly. This is a horrible idea, as Paul writes elsewhere (Rom 6:1, 2)." [4]

True faith works.  The saving faith that is a gift from God is a faith that is accompanied by the will and the ability to work out one's salvation.   So Paul is essentially dealing with two objections.  First the objection is how can you say that you are made righteous by faith in Christ alone and still know you have sin in your life?  Your righteousness is a fiction.  Secondly Paul is handling the objection, well if you believe in justification by faith alone, then you have an easy-believism that means your saved and can live any way you want.  Both objections are dealt with. True saving faith intrinsically hopes and works.  Any other definition of Christian faith is wrong.

Father Your Word covers it all. It leaves no gaps. In this unique area of discussion there have been so many who have sought to controvert the truth of salvation alone in Your Son, alone. They have sought to mount all the arguments.  But Father, Your massive guns of Truth blow them to smithereens. When we find Your Word sufficient and true we can trust it.  Salvation is neither based on a feeling or self-effort.  It is hope and faith working in love.  May You find me in the activities of this day trusting You for that better day when I will be fully justified, head to toe; and may You find in me that wonder working power that is really Your gift to me -- working and serving Christ to the glory of God.  Amen and amen!

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1. Luther, M. (1997). Commentary on Galatians (Ga 5:6). Oak Harbor, WA: Logos Research Systems, Inc.

2. Crossway Bibles. (2008). The ESV Study Bible (2254). Wheaton, IL: Crossway Bibles.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2396). Nashville: Thomas Nelson.

4. Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/III. The Call to Godly Living (5:1-6:10)/B. The Danger of Falling From Grace (5:2-12), Book Version: 4.0.2

No Middle Ground!

Galatians 5:2–4 (NIV),

² Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. ³ Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. ⁴ You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace.

Here Paul is stirred with great passion.  He speaks clearly, boldly and without fear of man.  To put your trust in circumcision for salvation is to make Christ useless. As Luther has stated so well:

Whosoever teach that there is anything necessary to salvation . . . besides faith in Christ, or shall devise any work or religion, or observe any rule, tradition, or ceremony whatsoever, with this opinion that by such things they shall obtain forgiveness of sins, righteousness, and everlasting life; they hear in this place the sentence of the Holy Ghost pronounced against them by the Apostle, that Christ profiteth them nothing at all." [1] 

I mean, think about it, if you can battle sin, gain forgiveness through your own work, then why was Christ brought into this world?  What was the purpose of His shed blood, death and resurrection, if you can add to your salvation? "This is therefore a most certain and clear sentence, that Christ is unprofitable, that is to say, he is born, crucified and risen again in vain to him that is circumcised, that is, which putteth his trust in circumcision." [1] 

But Paul does not stop there.  Not only will adding to Christ, devalue Christ, but note this: ". . . they which are circumcised, are debtors to keep the whole law . . . He that is circumcised, if also a debtor to do the whole law. For he that receiveth Moses in one point, must of necessity receive him in all. He that of necessity observeth one part of the law, hath a duty to observe all other parts thereof." [2] You can't pick and choose your favorite laws.  You obey Moses or put your faith in Christ.  There is no middle ground.

To those who profess Christ and then seek to add merits to their salvation, they are, by definition "fallen from grace."  They have left grace.  "Paul is not discussing here the question of whether a genuine believer can lose his or her salvation. He is only saying that people who may once have made a profession of faith, if they now are truly seeking to be justified by the law, must not really have a relationship with Christ and have fallen away from the grace that was offered and available to them." [3]

Luther's summation is compelling: "Whoso teacheth then that the law is necessary to righteousness, teacheth a plain denial of Christ and of all his benefits, he maketh God a liar, yea he maketh the law also a liar: for the law itself beareth witness of Christ and of the promises made as concerning Christ, and hath foretold that he should be a king of grace, and not of the law."[4]

Father, You have sent Your Son to be born under the Law, to completely and perfectly obey the Law, to die for the sins of Your people who disobey the Law and to bring new Christ-pleasing life in us who are born of the Spirit.  You leave no room for ritualistic, religion to augment or shore-up what Christ alone has done.  There is no middle ground.  We either believe You or call You a liar.  We either trust Christ or obey to perfection the works of the Law.  You leave no doubt, no ambiguity, no wiggle-room.  It is Christ and Christ alone.  Father, kill all forms of performance-ism, performance anxiety and performance pride in me today.  It is Christ alone who has performed for me.  He alone is my hope and assurance.  Grant to be a delight in grace. Grant that I would be strengthened by grace, not by self-effort.  For the truth and the glory of Christ, I pray.  

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1. Luther, M. (1997). Commentary on Galatians (Ga 5:2). Oak Harbor, WA: Logos Research Systems, Inc.

2. Luther, M. (1997). Commentary on Galatians (Ga 5:3). Oak Harbor, WA: Logos Research Systems, Inc.

3. Crossway Bibles. (2008). The ESV Study Bible (2253). Wheaton, IL: Crossway Bibles.

4. Luther, M. (1997). Commentary on Galatians (Ga 5:3). Oak Harbor, WA: Logos Research Systems, Inc.

Justification Through Judaism Is Paganism.

Galatians 4:8–11 (NIV),

⁸ Formerly, when you did not know God, you were slaves to those who by nature are not gods. ⁹ But now that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable forces? Do you wish to be enslaved by them all over again? ¹⁰ You are observing special days and months and seasons and years! ¹¹ I fear for you, that somehow I have wasted my efforts on you.

This is a vicious thrust of the Apostle when you recall that the recipients of this letter are Gentiles. He is saying that to return to the practice of Judaism for righteousness is no different than pagans returning to their false gods.  Stated clearly, it is Paul's view that for a Christian to return to Old Testament worship, to gain acceptance with God, is no different than him or her returning to pagan idolatry.  Bottom line: "Whosoever is fallen from the article of justification, is ignorant of God, and an idolater . . . Therefore, as many as trust to their own strength and righteousness, do serve a god, but such a god as they themselves have devised, and not the true God indeed." [1]

But this is not the case, these people "know God" (or are "known by God").  This is a poignant slip of the pen for Paul.  He is making a point.  "Wherefore, even by these words, “ye are known of God,” he taketh away all righteousness from the law, and denieth that we attain the knowledge of God through the worthiness of our works." [1]  God by His gracious pleasure has known you. Why go back to such "weak and miserable forces."   Such a demeaning statement of the Law of Moses is nowhere stated in the Apostolic literature.  "Paul seemeth to speak very spitefully of the law, when he calleth it the rudiments (as he did also before in the beginning of this chapter), and not only rudiments, but weak and beggarly rudiments." [1]

"Paul’s question shows the absurdity of their desire to be slaves again. They were in the process of leaving the light and liberty of Christianity for the shadow and slavery of legalism. Ritualistic observances are heathenish in principle. They are a system of bondage opposed to God’s grace. How can anyone want to exchange the robe of Christ’s righteousness for the filthy rags of heathenism, Judaism, or any other “ism”?" [2]

"Therefore he saith that they, losing the grace and liberty which they had in Christ, were turned back to the serving of weak and beggarly elements. For they were persuaded by the false apostles, that these laws must needs be kept, and by keeping of them they should obtain righteousness; but if they kept them not, they should be damned." [3]

So Paul sighs, "I am afraid that all my hard work among you has gone up in a puff of smoke!" [4]

Father it almost is incredulous to think that men and women who are steeped in pagan idolatry and false worship would come into the light of the Gospel and then think it to be good to fall back into that form of bondage -- except that it is clothed with religion now -- the Jewish religion -- moral, law-keeping religion.  Justification through Judaism is nothing short of paganism.  And no wonder Luther would explain how easy it is to drift away from the Gospel. Indeed ceremonialism and legalism sure look good.  Unfortunately they will take us to Hell. Prone to wander Lord I feel it.  Prone to leave the God I love.  Father, bind my heart to the true and saving Gospel.  Help me to see through the cloak of religion to the Devil who inhabits all pagan worship.   The Gospel, Your Gospel is the only message that saves.  Thank you for it. Keep me in it, I pray.

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1. Luther, M. (1997). Commentary on Galatians (Ga 4:8). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2391). Nashville: Thomas Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 4:10). Oak Harbor, WA: Logos Research Systems, Inc.

4. Peterson, E. H. (2005). The Message: The Bible in contemporary language (Ga 4:11). Colorado Springs, CO: NavPress.

It's Either Kindergarten or Christ.

Galatians 4:1–3 (NIV)

¹ What I am saying is that as long as an heir is underage, he is no different from a slave, although he owns the whole estate. ² The heir is subject to guardians and trustees until the time set by his father. ³ So also, when we were underage, we were in slavery under the elemental spiritual forces of the world.

This shift in Paul's letter now gives explanation to what he meant earlier when he wrote: “So the law was our guardian until Christ came that we might be justified by faith.” (Galatians 3:24, NIV).  In this sense Paul regards the law as a guardian or trustee which plays a role in a persons life while they are yet in a position not to make their own decisions. They are lacking the maturity needed to live as a full heir.  "When a son is a minor and too young to receive his inheritance, he might as well be a slave." [1]  This condition is in a real sense a condition of slavery.  You will see that in a moment. "The Greek perfect tense implies that we were in a real state of servitude under the legalistic system and not free sons under grace." [2]

Now this guardian is the Law!  As Luther explains: "Indeed he hath an assured hope of an inheritance: but before he come to his years, his tutors hold him in subjection, like as the schoolmaster doth the scholar. They commit not unto him the ordering of his own goods, but constrain him to serve, so that he is kept and maintained with his own goods like a servant." [3]  This time of tutoring -- this time while held in governance was not without hope.  "Moses did nourish us with the hope of the promise to be revealed in the time appointed." [3]

Then the Apostle expands the thought further to say, “So also, when we were underage, we were in slavery under the elemental spiritual forces of the world.” (Galatians 4:3, NIV).  What is this "elemental spiritual forces of the world?"   "The word elements (Gr stoicheion) denotes things placed in a row, thus the letters of the alphabet. Hence, the ABC’s or . . .  the kindergarten department of instruction in religious observances which are external and temporal as contrasted with the permanent spiritual principles of faith in Christ." [4]  Luther interprets these "kindergarten" principles as the Law. "He calleth therefore the law the elements of the world; that is to say, the outward letters and traditions written in a certain book." [5]

If I understand this correctly (and to use an illustration from the Law) when a Hebrew family gathered around the Pascal Lamb ceremony and celebrated God's goodness and grace in bringing them out of Egypt and out of slavery.  This was "kindergarten".  This was Christianity 101.  But when Christ came He fulfilled what this ABC story was all about.  To leave Christ; to return to Judaism is to go back to "kindergarten". But this illustration also misses the weight of Paul's statement.   To stay in kindergarten is to also stay in slavery.  Luther explains: "For although the law do civilly bridle a man from evil, and constrain him to do well, yet notwithstanding being kept after this sort, it doth not deliver him from sin, it justifieth him not, it prepareth not a way for him to heaven, but leaveth him in the world. I do not obtain righteousness and everlasting life, because I kill not, I commit not adultery, I do not steal, &c. These outward virtues and honest conversations be not the kingdom of Christ, nor the heavenly righteousness, but the righteousness of the flesh and of the world." [5]

To fail to come into maturity on these things is to remain an infant in understanding and to remain in bondage.  "Wherefore let us not suffer the law in any case to bear rule in our conscience, especially seeing it cost Christ so great a price to deliver the conscience from the tyranny of the law. For he was made a curse for us, that he might deliver us from the curse of the law. Let the godly learn therefore that the law and Christ are two contrary things, whereof the one cannot abide the other." [5]

Under Judaism, the true Israelite, the true child of Promise was able to see past Christianity 101 and see Christ.  Abraham was able to see past the "land," “for he was looking forward to the city with foundations, whose architect and builder is God.” (Hebrews 11:10, NIV).  Moses was able to see past the exodus because  “he regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward.” (Hebrews 11:26, NIV).

Father, the revelation of Your Word is so amazing.  It is thrilling to me when all these truths come together in a fluid, fulfilling format. How childish it is to think that I can be justified in Your sight by good moral living and adherence to the Law.  Even to think so is immature.  To do so is bondage. And the truth is that none of Your servants and prophets of the earlier dispensations believed that in the first case.  Lord grant that I be like Abraham and see beyond the shadows and illustrations to that "better city."  That I might be like Moses and see beyond the parables of life to that greater reward.  Lord grant me the grace today to see Christ as a greater treasure than anything -- even the treasures of Egypt.   I thank You today for free grace.  I thank You today for freedom.  But as I pray this I know this was not a cheap grace or a discounted freedom.  This blessing of full maturity and sonship comes to me at the cost of the precious blood of Jesus Christ.   May His Name be praised in my words and my conduct today.  Amen and amen.

________________________________________

1. Crossway Bibles. (2008). The ESV Study Bible (2251). Wheaton, IL: Crossway Bibles.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2389). Nashville: Thomas Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 4:1). Oak Harbor, WA: Logos Research Systems, Inc.
4. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2389–2390). Nashville: Thomas Nelson.
5. Luther, M. (1997). Commentary on Galatians (Ga 4:3). Oak Harbor, WA: Logos Research Systems, Inc.

You Obey The Law By Not Doing The Law!

Galatians 3:10 (NIV),

¹⁰ For all who rely on the works of the law are under a curse, as it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”

We enter into what might be one of the most significant and important "contradictions" and arguments in this Book.  Paul has established that Christians are justified by faith in Christ, not in the Law.  “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 2:16, NIV).

Now in this part of the discussion he appeals to Moses in Deuteronomy 27:26 (NIV),

²⁶ “Cursed is anyone who does not uphold the words of this law by carrying them out.” Then all the people shall say, “Amen!”

Paul has established that "the blessing was given to faithful Abraham before the law and without the law. Now like as Abraham believed in Christ which was to come, the giver of the blessing: so and by the same faith we believe in Christ which is come and present, and so are we now justified by faith, as Abraham was then justified by faith. They therefore which are under the law, are not blessed, but remain under the curse." [1] But then he goes on to say "that all men which are under the law, or under the works of the law, are accursed, or under the curse; that is to say, under sin, the wrath of God, and everlasting death." [1]  Paul and Moses seem to be at odds with each other.  Paul says if you do the works of the Law you will be cursed (i.e. you don't have faith in Christ alone) and Moses says if you don't do the works of the Law you are cursed.  

Luther argues that to "do the Law" is to obey the Law both externally and internally and do it perfectly. Then he asks, "But where shall we find him that will so accomplish the law?" [1]  Of course that man is Jesus Christ.  "Wherefore Moses together with Paul doth necessarily drive us to Christ, through whom we are made doers of the law, and are not accounted guilty of any transgression. How so? First by forgiveness of sins and imputation of righteousness, because of our faith in Christ. Secondly, by the gift [of God] and the Holy Ghost, which bringeth forth a new life and new motions in us, so that we may also do the law effectually."

We do the Law by first not doing the Law!  "For Christians are not made righteous in doing righteous things, but being now made righteous by faith in Christ, they do righteous things." [1] "It is impossible therefore, to accomplish the law without the promise, which is the preaching of Christ who was promised to Abraham, that through him the world should be blessed." [1]

In contemporary discussions this debate and "seeming contradiction" is posed to us from Catholics, legalists and often by well-meaning fundamentalists.  Some would argue that to expect salvation simply by faith alone will produce antinomian lifestyles.  But that is to misunderstand Law and Gospel.  For as Luther has rightly stated, the person that truly repents and turns to Christ for forgiveness of sin is made righteous and granted the Holy Spirit's help to live out this new life.  If there is no new life, one can argue that there has been no justification.

Father You do not grade our lives on a curve.  There is but one standard and that is perfect perfection.  I along with the entire human race have not lived one millisecond of perfection.  Your standards condemn us all, yet none of us can enter into an eternal relationship with You apart from perfection.  With Luther we ask, "Where can we find a man who can do this?"  Thanks be to You, Father, for the Lord Jesus Christ.  He is the Man.  He is the Perfect Man.  Jesus lived a perfect life and You Father have freely given to all who believe His perfection.  He died fully and completely for every millisecond of transgression: past, present and future.  He gave to those who have faith, the gift of the Holy Spirit to enable us to obey the Law, not to save us, but because we are saved. I am truly overwhelmed by Your grace.  Truly there is none like You.  To rest in the Law condemns us.  To rest in Jesus saves us and fulfills the Law.  That is truly amazing.  May I show today by my love and obedience to You that I have and am resting in Jesus.  Amen!

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1.  Luther, M. (1997). Commentary on Galatians (Ga 3:10). Oak Harbor, WA: Logos Research Systems, Inc.

 

Here's The Bottom Line.

Galatians 2:21 (NIV)

²¹ I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”

There is a mode of reasoning whereby we are called to anticipate the end of our thinking.  We are called to carry our conclusions to their logical destination.  Here Paul makes this very clear.  Seeking to become righteous by obedience is tantamount to rejection of Christ.  Why would Christ come in incarnation, live a sinless life, die on Calvary's cross and rise in three days?  Why do that if righteousness could be gained by law-keeping (Or as Catholics believe, by congruence.)?

"The law is good, holy, and profitable, and yet it justifieth not. He then that keepeth the law to be justified thereby, rejecteth grace, denieth Christ, despiseth his sacrifice, and will not be saved by this inestimable price, but will satisfy for his sins through the righteousness of the law, or deserve grace by his own righteousness." [1]

To seek out and embrace any other means of salvation -- any other means, is to reject Christ's grace and render His passion a waste of time. This cannot be right.  "Mine eyes shall behold nothing else but Christ the Son of God. He ought to be such a treasure unto me, that all other things should be but dung in comparison of him. He ought to be such a light unto me, that when I have apprehended him by faith, I should not know whether there be any law, any sin, any righteousness, or any unrighteousness in the world. For what are all things which are in heaven and earth in comparison of the Son of God, Jesus Christ my Lord, who loved me and gave himself for me?" [1]

To reject Christ and embrace law-keeping as a means to be justified invites amplified condemnation: “How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?” (Hebrews 10:29, NIV)

Father, this drive within us to find satisfaction and acceptance in our own efforts or through reward of our own goodness accents our pride; emphasizes our lack of appreciation for Your Son, Jesus; and reveals what a callous view of sin we hold. Your Son is the inestimable Treasure of all.  Nothing in this life can compare to Christ.  He great love and complete salvation is brought to us through mercy that is incomparable.  What a contempt one must have to reject so wonderful a Savior?  To turn from such grace is suicidal and the most irrational choice of all time.  “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”” (Acts 4:12, NIV). Today we thank You for Jesus, who loved us and gave Himself for us.  There is no other Savior but Him.  O what a Savior!

 

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:21). Oak Harbor, WA: Logos Research Systems, Inc.

Life In The Flesh But Not Of The Flesh

These verses may be some of the most familiar to us in Galatians.  Paul writes, 

“I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” (Galatians 2:20, NIV).

"This he addeth, to declare that the law is a devourer of the law. Not only, saith he, I am dead to the law through the law, that I may live to God, but also I am crucified with Christ." [1]

As noted in the previous Blog, there is a law of faith in Christ that supersedes the Law.  "But Christ is Lord over the law, because he is crucified and dead unto the law: therefore am I also lord over the law; for I likewise am crucified and dead unto the law, forasmuch as I am crucified and dead with Christ." [1]  This doctrine is developed fully by the Apostle in Romans 6.  This act of "crucifying" is a incomprehensible work of the Spirit.  "Here Christ doth all himself alone. But I believing in Christ, am by faith crucified also with Christ, so that all these things are crucified and dead also unto me." [1]

This identification with the death of Christ also leads the believer to new life in Christ.  Once "dead" he or she now lives.  But this living is with very clear definition.  "Here he plainly sheweth by what means he liveth; and he teacheth what true Christian righteousness is, namely, that righteousness whereby Christ liveth in us, and not that which is in our person. Therefore when we speak of Christian righteousness, we must utterly reject the person." [1]  The obvious juxtaposition is clear. An individual is placed in one of two dimensions: One, is to live in obedience to the Law; the other is to die and let Christ live through us.

"Now Christ living in me abolisheth the law, condemneth sin and destroyeth death; for it cannot be, but at his presence all these must needs vanish away. For Christ is everlasting peace, consolation, righteousness and life; and to these the terror of the law, heaviness of mind, sin, hell and death, must needs give place. So Christ living and abiding in me, taketh away and swalloweth up all evils which vex and afflict me." [1]

Paul is drawing us away from ourselves; our works; and our merits (which are entirely defective) and leading to Christ, and Christ alone.   But this mounts an obvious objection.  Does this mean we do not live the Christian life?   Are we robots?  Are we inactive?  No!  For Christ to live through us is synonymous with "The life I now live in the body, I live by faith in the Son of God. "So then I live in the flesh, but not of the flesh or after the flesh, but in the faith of the Son of God." [1]

"... I live by faith in the Son of God, who loved me and gave himself for me.” (Galatians 2:20, NIV).  Here the Apostle drives a deep wedge between meritorious effort and sovereign free grace.  Rather than saying, "I am a child of God because I correctly observed the beauty of Christ and set my love upon Him;" the Apostle reminds us that it is Christ who loves us and gave Himself for us.  If this love had not preceded redemption, there would be no justification.    

Father, we who are the redeemed can say without hesitation, we love because You first loved us. You first loved us before the world was created.  In the eternal counsels of the Godhead, You set Your affection upon Your elect people.  Out of love You predestined us.  Out of love Christ was sent, willingly sent, to be our propitiation.  Out of love you freely offered justifying grace to all who would believe.  Out of love, you gave the gift of faith to those You called out of the world.  Out of love You sent Your Holy Spirit to work in us to will and to do of Your good pleasure.  Out of love we live and move in Christ.  All glory, honor, and praise belongs to You.   

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:20). 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. 

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.

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.

A 'Christianly' View of the Law.

Luther observes that within this realm of discussion there are really only two kinds of righteousness. There is no third alternative. "He that teacheth that men are justified before God by the observation of the law, passeth the bounds of the law, and confoundeth these two kinds of righteousness, active and passive, and is but an ill logician, for he doth not rightly divide." [1] The active righteousness is coupled with notions of "law and works" and applies to the 'old man' while the passive righteousness is coupled with "forgiveness and mercy" and applies to the 'new man'.  The reason that the law is contrary to grace is the the end of the Law is found in Christ. (“Christ is the culmination of the law so that there may be righteousness for everyone who believes.” (Romans 10:4, NIV))

Does Luther dismiss the necessity of obedience and good works?  No!  Here he uses an analogy:

"But as the earth bringeth not forth fruit except first it be watered and made fruitful from above . . .  even so by the righteousness of the law, in doing many things we do nothing, and in fulfilling of the law we fulfil it not, except first, without any merit or work of ours, we be made righteous by the Christ righteousness, which nothing appertaineth to the righteousness of the law, or to the earthly and active righteousness." [1]

Luther's point is that we contribute nothing -- absolutely nothing to our salvation.  The end of the matter is that as per the Law we are all sinners; but in relation to Christ we are justified.  "When I have this righteousness reigning in my heart, I descend from heaven as the rain making fruitful the earth: that is to say, I come forth into another kingdom, and I do good works, how and whensoever occasion is offered." [1]

Luther hints in this prologue of pastoral concern for those who lack assurance.  When we learn to treat the Law, 'christianly' we will see Christ as the completion and fulfillment of the Law, in our place.  But the gaining of passive righteousness does not render the true believer passive in righteous deeds. Indeed it becomes the ground and the energy for good works.

Father, I am so often reminded of the truth that about from Jesus we can do nothing.  Whether I am discussing salvation or even the Christian life, it proves to be true over and over again.  Christ is all in all. As a plot of dead ground I can no more bring forth a crop than a corpse can self-resurrect.  And even as one who receives the seed of the Word and the empowering rain of the Spirit, only this nurture and care from Heaven can possibly bring out anything of value in my life.  Father, I am in Christ because of You; and anything I do that gives you even the hint of glory is because of You.  Today I yield to the precious and indispensable work of the Spirit.  In this day no matter what I face, flow your grace through me, that others would see Christ.  All for His glory that He might be all in all.  Amen.






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