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.

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.

 

Dancing With The Devil

Galatians 3:1 (NIV)

¹ You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified.

Previously Paul has set before the Galatians the totality of the argument.  The Law cannot save and Christ cannot save -- at the same time.  It is one or the other.   This was the foundation of the Gospel, to which these believers, believed.  Now instead of calling them brothers (for they are not acting so), he calls them foolish.  "For with a Christian zeal it is lawful for an Apostle, a pastor, or preacher, sharply to reprove the people committed to his charge: and such reprovings are both fatherly and godly." [1] 

Who has bewitched (Gr baskainō) you?  "The Galatians acted as if subject to some weird occult influence or under the spell of an evil eye. The false teachers had so fascinated them and confused their minds that they seemed to be groping around in a spiritual fog." [2]

The NKJV translates this verse: "Who has bewitched you that you should not obey the truth . . .." [3] Luther, then adds an extensive commentary on this.  However, these words are not found in the best manuscripts so contemporary versions omit them.  What stands is the phrase: "It was before your eyes that Jesus Christ was publicly portrayed as crucified." [4]  Luther understands this phrase as meaning that these beguiled brothers not only stopped obeying the truth but in their actions they have re-crucified Christ. "Now he addeth moreover, that they do even crucify Christ, who before lived and reigned in them. As if he should say: Ye have now not only rejected the grace of God, not only to you Christ died in vain, but also he is most shamefully crucified among you. After the same manner speaketh the Epistle to the Hebrews: “Crucifying to themselves again the Son of God, and making a mock of him, &c.” (Heb. vi. 6)." [5]

However, again, modern scholars understand the phrase “. . . For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross.” (Galatians 3:1, NLT).   "The Greek perfect tense emphasizes a past completed action resulting in certain and positive present effects." [6]   Paul's message had been preaching Christ crucified (1 Corinthians 2:2).  This implies that He is man's only hope of salvation, otherwise His death is in vain. ("then Christ died for no purpose.")

Luther understands that behind the teaching of the false apostles it is nothing short of devilish activity. "This bewitching then, and this sorcery, is nothing else but a plain illusion of the devil, printing in the heart a false opinion of Christ and against Christ; and he that is deluded with this opinion, is bewitched." [7]  So too, we must understand that the position of the Vatican to promote salvation by congruent merit, the doctrines of Mormonism, Jehovah Witnesses, etc. are all religions based on works and self-righteousness.  Behind these movements we say with Jesus, "Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.” [8]

Father we live in a world of passive acceptance of all viewpoints.  No one likes to call a spade, a spade.  We want to cuddle with Rome and stroke the false witnesses that come to our door.  We dance with the devil. Satan has always wanted to keep Christ off the cross; and now that Calvary is a final victory, it is his schemes to make the cross of no effect.  To not see that is to be bewitched. To not get that is to be foolish. Lord, by Your Spirit anoint us with that Pauline passion, to preach Christ crucified as our sole message.  Jesus did die.  His sacrificial death was a historical fact.  He rose again (another historical fact).  Was this all for nothing?  No!  God forbid!  Salvation is in no other than Christ crucified.  Satan would deceive and destroy.  Hell will be filled, Father, with well-intentioned people who thought that they could do it their way.  Oh Lord send a revival of the Gospel, for the sake of Christ our Savior and for the everlasting joy of all peoples who believe.

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

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2382). Nashville: Thomas Nelson.

3. The New King James Version. 1982 (Ga 3:1). Nashville: Thomas Nelson.

4. The Holy Bible: English Standard Version. 2001 (Ga 3:1). Wheaton: Standard Bible Society. 

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

6. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2383). Nashville: Thomas Nelson.

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

8. The Holy Bible: English Standard Version. 2001 (Mt 16:23). Wheaton: Standard Bible Society.

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.  

It Seems A Light Matter to Mix Gospel With ________________ !

Galatians 1:6–7 (NIV),

⁶ I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—⁷ which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.

Luther would want us to discern the tone of the Apostle's concern.  There's a parental concern rather than a mean, vindictive lashing.   "He might have handled the Galatians more uncourteously, and have inveighed against them more roughly after this manner: Out upon this backsliding, I am ashamed of you, your unthankfulness grieveth me, I am angry with you." [1]  

Paul is taken back by how soon these assaults on the Gospel have come and how soon the Churches were falling prey to the false doctrine. "Since that Paul therefore by his own experience may teach us, that congregations which are won by great labour, are easily and soon overthrown, we ought with singular care to watch against the devil ranging everywhere, lest he come while we sleep, and sow tares among the wheat." [1]

The first and most important concern is that these believes are "moving away," "deserting."  The Greek is μετατίθημι [met·at·ith·ay·mee/] which generally infers a change from one place to another place. But Paul's explanation doesn't go to a place, but a Person.  To withdraw from the Gospel is to withdraw from Christ. "Alas how lightly do you suffer yourselves to be withdrawn and removed from Christ, which hath called you, not as Moses did, to the law, works, sin, wrath and damnation, but altogether to grace!" [1]

This is in fact another Gospel, which is no gospel. These people were perverting the Gospel.  Luther writes, "Mark here diligently, that every teacher of works and of the righteousness of the law, is a troubler of the Church and of the consciences of men . . . Now, the cause why he setteth himself so sharply against them, calling them the troublers of the churches, is for that besides faith in Christ, they taught that circumcision and keeping of the law was necessary to salvation." [1]

Here's the point: "It seemeth to be a light matter to mingle the law and the Gospel, faith and works, together; but it doth more mischief than a man’s reason can conceive, for it doth not only blemish and darken the knowledge of grace, but also it taketh away Christ with all his benefits, and it utterly overthroweth the Gospel, as Paul saith in this place." [1]

What a dire warning to us today.  We do not add sacraments as some would.  We do not add works and obedience as some would.  We do not add second works of grace or fanatical experiences as some would.  It is solus Christus.

Father we see that any adding to the Gospel of Your free grace, the Gospel of Jesus Christ moves us from the true Gospel and from the true faith; but it also removes us from the true and genuine Christ.  Now I see why Paul marveled about this.  Now I see Paul's concern.  We cannot tweek, we cannot amend, we cannot re-frame the true Gospel.  It stands sufficient and complete even as our Lord is perfect.  This is His Gospel. What God has joined let no one tear apart. Father today I set my feet on faith alone in Christ alone and yet even as I pray this way I realize that I cannot establish that any more than I can save myself.  So I pray, Father, establish my heart firmly in the truth of the Gospel, the truth of Christ alone. For His glory and fame. 

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1.  Luther, M. (1997). Commentary on Galatians (Ga 1:6). 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.