Martin Luther's Commentary on Galatians - Chapter 5
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Verse 1. Stand fast therefore in the liberty
wherewith Christ hath made us free.
"Be steadfast, not careless. Lie not down and sleep, but stand up. Be
watchful. Hold fast the liberty wherewith Christ hath made you free." Those
who loll cannot keep this liberty. Satan hates the light of the Gospel. When
it begins to shine a little he fights against it with might and main.
What liberty does Paul mean? Not civil liberty (for which
we have the government to thank), but the liberty which Christ has procured
for us.
At one time the emperor was compelled to grant to the
bishop of Rome certain immunities and privileges. This is civil liberty.
That liberty exempts the clergy from certain public charges. Then there is
also another kind of "liberty," when people obey neither the laws of God nor
the laws of men, but do as they please. This carnal liberty the people want
in our day. We are not now speaking of this liberty. Neither are we speaking
of civil liberty.
Paul is speaking of a far better liberty, the liberty
"wherewith Christ hath made us free," not from material bonds, not from the
Babylonian captivity, not from the tyranny of the Turks, but from the
eternal wrath of God.
Where is this liberty? In the conscience.
Our conscience is free and quiet because it no longer has
to fear the wrath of God. This is real liberty, compared with which every
other kind of liberty is not worth mentioning. Who can adequately express
the boon that comes to a person when he has the heart-assurance that God
will nevermore be angry with him, but will forever be merciful to him for
Christ's sake? This is indeed a marvelous liberty, to have the sovereign God
for our Friend and Father who will defend, maintain, and save us in this
life and in the life to come.
As an outgrowth of this liberty, we are at the same time
free from the Law, sin, death, the power of the devil, hell, etc. Since the
wrath of God has been assuaged by Christ no Law, sin, or death may now
accuse and condemn us. These foes of ours will continue to frighten us, but
not too much. The worth of our Christian liberty cannot be exaggerated.
Our conscience must he trained to fall back on the freedom
purchased for us by Christ. Though the fears of the Law, the terrors of sin,
the horror of death assail us occasionally, we know that these feelings
shall not endure, because the prophet quotes God as saying: "In a little
wrath I hid my face from thee for a moment: but with everlasting kindness
will I have mercy on thee." (Isa. 54:8.)
We shall appreciate this liberty all the more when we bear
in mind that it was Jesus Christ, the Son of God, who purchased it with His
own blood. Hence, Christ's liberty is given us not by the Law, or for our
own righteousness, but freely for Christ's sake. In the eighth chapter of
the Gospel of St. John, Jesus declares: "If the Son shall make you free, ye
shall be free indeed." He only stands between us and the evils which trouble
and afflict us and which He has overcome for us.
Reason cannot properly evaluate this gift. Who can fully
appreciate the blessing of the forgiveness of sins and of everlasting life?
Our opponents claim that they also possess this liberty. But they do not.
When they are put to the test all their self-confidence slips from them.
What else can they expect when they trust in works and not in the Word of
God?
Our liberty is founded on Christ Himself, who sits at the
right hand of God and intercedes for us. Therefore our liberty is sure and
valid as long as we believe in Christ. As long as we cling to Him with a
steadfast faith we possess His priceless gifts. But if we are careless and
indifferent we shall lose them. It is not without good reason that Paul
urges us to watch and to stand fast. He knew that the devil delights in
taking this liberty away from us.
And be not entangled again with the yoke of bondage.
Because reason prefers the righteousness of the Law to the righteousness of
faith, Paul calls the Law a yoke, a yoke of bondage. Peter also calls it a
yoke. "Why tempt ye God, to put a yoke upon the neck of the disciples which
neither our fathers nor we were able to bear?" (Acts 15:10.)
In this passage Paul again disparages the pernicious
notion that the Law is able to make men righteous before God, a notion
deeply rooted in man's reason. All mankind is so wrapped up in this idea
that it is hard to drag it out of people. Paul compares those who seek to be
justified by the Law to oxen that are hitched to the yoke. Like oxen that
toil in the yoke all day, and in the evening are turned out to graze along
the dusty road, and at last are marked for slaughter when they no longer can
draw the burden, so those who seek to be justified by the Law are "entangled
with the yoke of bondage," and when they have grown old and broken-down in
the service of the Law they have earned for their perpetual reward God's
wrath and everlasting torment.
We are not now treating of an unimportant matter. It is a
matter that involves everlasting liberty or everlasting slavery. For as a
liberation from God's wrath through the kind office of Christ is not a
passing boon, but a permanent blessing, so also the yoke of the Law is not a
temporary but an everlasting affliction.
Rightly are the doors of the Law called devil's martyrs.
They take more pains to earn hell than the martyrs of Christ to obtain
heaven. Theirs is a double misfortune. First they torture themselves on
earth with self- inflicted penances and finally when they die they gain the
reward of eternal damnation.
Verse 2. Behold, I Paul say unto you, that if ye be
circumcised, Christ shall profit you nothing.
Paul is incensed at the thought of the tyranny of the Law. His antagonism to
the Law is a personal matter with him. "Behold, I, Paul," he says, "I who
have received the Gospel not from men, but by the revelation of Jesus
Christ: I who have been commissioned from above to preach the Gospel to you:
I Paul say to you, If you submit to circumcision Christ will profit you
nothing." Paul emphatically declares that for the Galatians to be
circumcised would mean for them to lose the benefits of Christ's suffering
and death. This passage may well serve as a criterion for all the religions.
To teach that besides faith in Christ other devices like works, or the
observance of rules, traditions, or ceremonies are necessary for the
attainment of righteousness and everlasting life, is to make Christ and His
salvation of no benefit to anybody.
This passage is an indictment of the whole papacy. All
priests, monks, and nuns--and I am now speaking of the best of them--who
repose their hope for salvation in their own works, and not in Christ, whom
they imagine to he an angry judge, hear this sentence pronounced against
them that Christ shall profit them nothing. If one can earn the forgiveness
of sins and everlasting life through one's own efforts to what purpose was
Christ born? What was the purpose of His suffering and death, His
resurrection, His victory over sin, death, and the devil, if men may
overcome these evils by their own endeavor? Tongue cannot express, nor heart
conceive what a terrible thing it is to make Christ worthless.
The person who is not moved by these considerations to
leave the Law and the confidence in his own righteousness for the liberty in
Christ, has a heart that is harder than stone and iron.
Paul does not condemn circumcision in itself. Circumcision
is not injurious to the person who does not ascribe any particular
importance to it. Neither are works injurious provided a person does not
attach any saving value to them. The Apostle does not say that works are
objectionable, but to build one's hopes for righteousness on works is
disastrous, for that makes Christ good for nothing.
Let us bear this in mind when the devil accuses our
conscience. When that dragon accuses us of having done no good at all, but
only evil, say to him: "You trouble me with the remembrance of my past sins;
you remind me that I have done no good. But this does not bother me, because
if I were to trust in my own good deeds, or despair because I have done no
good deeds, Christ would profit me neither way. I am not going to make him
unprofitable to me. This I would do, if I should presume to purchase for
myself the favor of God and everlasting life by my good deeds, or if I
should despair of my salvation because of my sins."
Verse 3. For I testify again to every man that is
circumcised, that he is a debtor to do the whole law.
The first fault with circumcision is that it makes Christ unprofitable. The
second fault is that it obligates those who are circumcised to observe the
whole Law. Paul is so very much in earnest about this matter that he
confirms it with an oath. "I testify," he says, "I swear by the living God."
Paul's statement may be explained negatively to mean: "I testify to every
man who is being circumcised that he cannot perform the Law in any point. In
the very act of circumcision he is not being circumcised, and in the very
act of fulfilling the Law he fulfills it not." This seems to be the simple
meaning of Paul's statement. Later on in the sixth chapter he explicitly
states, "They themselves which are circumcised keep not the law. The fact
that you are circumcised does not mean you are righteous and free from the
Law. The truth is that by circumcision you have become debtors and servants
of the Law. The more you endeavor to perform the Law, the more you will
become tangled up in the yoke of the Law."
The truth of this I have experienced in myself and in
others. I have seen many work themselves down to the bones in their hungry
effort to obtain peace of conscience. But the harder they tried the more
they worried. Especially in the presence of death they were so uneasy that I
have seen murderers die with better grace and courage.
This holds true also in regard to the church regulations.
When I was a monk I tried ever so hard to live up to the strict rules of my
order. I used to make a list of my sins, and I was always on the way to
confession, and whatever penances were enjoined upon me I performed
religiously. In spite of it all, my conscience was always in a fever of
doubt. The more I sought to help my poor stricken conscience the worse it
got. The more I paid attention to the regulations the more I transgressed
them.
Hence those that seek to be justified by the Law are much
further away from the righteousness of life than the publicans, sinners, and
harlots. They know better than to trust in their own works. They know that
they cannot ever hope to obtain forgiveness by their sins.
Paul's statement in this verse may be taken to mean that
those who submit to circumcision are thereby submitting to the whole Law. To
obey Moses in one point requires obedience to him in all points. It does no
good to say that only circumcision is necessary, and not the rest of Moses'
laws. The same reasons that obligate a person to accept circumcision also
obligate a person to accept the whole Law. Thus to acknowledge the Law is
tantamount to declaring that Christ is not yet come. And if Christ is not
yet come, then all the Jewish ceremonies and laws concerning meats, places,
and times are still in force, and Christ must be awaited as one who is still
to come. The whole Scripture, however, testifies that Christ has come, that
by His death He has abolished the Law, and that He has fulfilled all things
which the prophets have foretold about Him.
Some would like to subjugate us to certain parts of the
Mosaic Law. But this is not to be permitted under any circumstances. If we
permit Moses to rule over us in one thing, we must obey him in all things.
Verse 4. Christ is become of no effect unto you,
whosoever of you are justified by the law; ye are fallen from grace.
Paul in this verse discloses that he is not speaking so much of circumcision
as the trust which men repose in the outward act. We can hear him say: "I do
not condemn the Law in itself; what I condemn is that men seek to be
justified by the Law, as if Christ were still to come, or as if He alone
were unable to justify sinners. It is this that I condemn, because it makes
Christ of no effect. It makes you void of Christ so that Christ is not in
you, nor can you be partakers of the knowledge, the spirit, the fellowship,
the liberty, the life, or the achievements of Christ. You are completely
separated from Him, so much so that He has nothing to do with you any more,
or for that matter you with Him." Can anything worse be said against the
Law? If you think Christ and the Law can dwell together in your heart, you
may be sure that Christ dwells not in your heart. For if Christ is in your
heart He neither condemns you, nor does He ever bid you to trust in your own
good works. If you know Christ at all, you know that good works do not serve
unto righteousness, nor evil works unto condemnation. I do not want to
withhold from good works their due praise, nor do I wish to encourage evil
works. But when it comes to justification, I say, we must concentrate upon
Christ alone, or else we make Him non-effective. You must choose between
Christ and the righteousness of the Law. If you choose Christ you are
righteous before God. If you stick to the Law, Christ is of no use to you.
Ye are fallen from grace.
That means you are no longer in the kingdom or condition of grace. When a
person on board ship falls into the sea and is drowned it makes no
difference from which end or side of the ship he falls into the water. Those
who fall from grace perish no matter how they go about it. Those who seek to
be justified by the Law are fallen from grace and are in grave danger of
eternal death. If this holds true in the case of those who seek to be
justified by the moral Law, what will become of those, I should like to
know, who endeavor to be justified by their own regulations and vows? They
will fall to the very bottom of hell. "Oh, no," they say, "we will fly
straight into heaven. If you live according to the rules of Saint Francis,
Saint Dominick, Saint Benedict, you will obtain the peace and mercy of God.
If you perform the vows of chastity, obedience, etc., you will be rewarded
with everlasting life." Let these playthings of the devil go to the place
where they came from and listen to what Paul has to say in this verse in
accordance with Christ's own teaching: "He that believeth in the Son of God,
hath everlasting life; but he that believeth not in the Son shall not see
life, but the wrath of God abideth in him."
The words, "Ye are fallen from grace," must not be taken
lightly. They are important. To fall from grace means to lose the atonement,
the forgiveness of sins, the righteousness, liberty, and life which Jesus
has merited for us by His death and resurrection. To lose the grace of God
means to gain the wrath and judgment of God, death, the bondage of the
devil, and everlasting condemnation.
Verse 5. For we through the Spirit wait for the hope
of righteousness by faith.
Paul concludes the whole matter with the above statement. "You want to be
justified by the Law, by circumcision, and by works. We cannot see it. To be
justified by such means would make Christ of no value to us. We would be
obliged to perform the whole law. We rather through the Spirit wait for the
hope of righteousness." The Apostle is not satisfied to say "justified by
faith." He adds hope to faith.
Holy Writ speaks of hope in two ways: as the object of the
emotion, and hope as the emotion itself. In the first chapter of the Epistle
to the Colossians we have an instance of its first use: "For the hope which
is laid up for you in heaven," i.e., the thing hoped for. In the sense of
emotion we quote the passage from the eighth chapter of the Epistle to the
Romans: "For we are saved by hope." As Paul uses the term "hope" here in
writing to the Galatians, we may take it in either of its two meanings. We
may understand Paul to say, "We wait in spirit, through faith, for the
righteousness that we hope for, which in due time will be revealed to us."
Or we may understand Paul to say: "We wait in Spirit, by faith for
righteousness with great hope and desire." True, we are righteous, but our
righteousness is not yet revealed; as long as we live here sin stays with
us, not to forget the law in our members striving against the law of our
mind. When sin rages in our body and we through the Spirit wrestle against
it, then we have cause for hope. We are not yet perfectly righteous. Perfect
righteousness is still to be attained. Hence we hope for it.
This is sweet comfort for us. And we are to make use of it
in comforting the afflicted. We are to say to them: "Brother, you would like
to feel God's favor as you feel your sin. But you are asking too much. Your
righteousness rests on something much better than feelings. Wait and hope
until it will be revealed to you in the Lord's own time. Don't go by your
feelings, but go by the doctrine of faith, which pledges Christ to you."
The question occurs to us, What difference is there
between faith and hope? We find it difficult to see any difference. Faith
and hope are so closely linked that they cannot be separated. Still there is
a difference between them.
First, hope and faith differ in regard to their sources.
Faith originates in the understanding, while hope rises in the will.
Secondly, they differ in regard to their functions. Faith
says what is to be done. Faith teaches, describes, directs. Hope exhorts the
mind to be strong and courageous.
Thirdly, they differ in regard to their objectives. Faith
concentrates on the truth. Hope looks to the goodness of God.
Fourthly, they differ in sequence. Faith is the beginning
of life before tribulation. (Hebrews 11.) Hope comes later and is born of
tribulation. (Romans 5.)
Fifthly, they differ in regard to their effects. Faith is
a judge. It judges errors. Hope is a soldier. It fights against
tribulations, the Cross, despondency, despair, and waits for better things
to come in the midst of evil.
Without hope faith cannot endure. On the other hand, hope
without faith is blind rashness and arrogance because it lacks knowledge.
Before anything else a Christian must have the insight of faith, so that the
intellect may know its directions in the day of trouble and the heart may
hope for better things. By faith we begin, by hope we continue.
This passage contains excellent doctrine and much comfort.
It declares that we are justified not by works, sacrifices, or ceremonies,
but by Christ alone. The world may judge certain things to be ever so good;
without Christ they are all wrong. Circumcision and the law and good works
are carnal. "We," says Paul, "are above such things. We possess Christ by
faith and in the midst of our afflictions we hopefully wait for the
consummation of our righteousness."
You may say, "The trouble is I don't feel as if I am
righteous." You must not feel, but believe. Unless you believe that you are
righteous, you do Christ a great wrong, for He has cleansed you by the
washing of regeneration, He died for you so that through Him you may obtain
righteousness and everlasting life.
Verse 6. For in Jesus Christ neither circumcision
availeth any thing, nor uncircumcision, but faith which worketh by love.
Faith must of course be sincere. It must be a faith that performs good works
through love. If faith lacks love it is not true faith. Thus the Apostle
bars the way of hypocrites to the kingdom of Christ on all sides. He
declares on the one hand, "In Christ Jesus circumcision availeth nothing,"
i.e., works avail nothing, but faith alone, and that without any merit
whatever, avails before God. On the other hand, the Apostle declares that
without fruits faith serves no purpose. To think, "If faith justifies
without works, let us work nothing," is to despise the grace of God. Idle
faith is not justifying faith. In this terse manner Paul presents the whole
life of a Christian. Inwardly it consists in faith towards God, outwardly in
love towards our fellow-men.
Verse 7. Ye did run well; who did hinder you that ye
should not obey the truth?
This is plain speaking. Paul asserts that he teaches the same truth now
which he has always taught, and that the Galatians ran well as long as they
obeyed the truth. But now, misled by the false apostles, they no longer run.
He compares the Christian life to a race. When everything runs along
smoothly the Hebrews spoke of it as a race. "Ye did run well," means that
everything went along smoothly and happily with the Galatians. They lived a
Christian life and were on the right way to everlasting life. The words, "Ye
did run well," are encouraging indeed. Often our lives seem to creep rather
than to run. But if we abide in the true doctrine and walk in the spirit, we
have nothing to worry about. God judges our lives differently. What may seem
to us a life slow in Christian development may seem to God a life of rapid
progression in grace.
Who did hinder you that ye should not obey the
truth?
The Galatians were hindered in the Christian life when they turned from
faith and grace to the Law. Covertly the Apostle blames the false apostles
for impeding the Christian progress of the Galatians. The false apostles
persuaded the Galatians to believe that they were in error and that they had
made little or no progress under the influence of Paul. Under the baneful
influence of the false apostles the Galatians thought they were well off and
advancing rapidly in Christian knowledge and living.
Verse 8. This persuasion cometh not of him that
calleth you.
Paul explains how those who had been deceived by false teachers may be
restored to spiritual health. The false apostles were amiable fellows.
Apparently they surpassed Paul in learning and godliness. The Galatians were
easily deceived by outward appearances. They supposed they were being taught
by Christ Himself. Paul proved to them that their new doctrine was not of
Christ, but of the devil. In this way he succeeded in regaining many. We
also are able to win back many from the errors into which they were seduced
by showing that their beliefs are imaginary, wicked, and contrary to the
Word of God.
The devil is a cunning persuader. He knows how to enlarge
the smallest sin into a mountain until we think we have committed the worst
crime ever committed on earth. Such stricken consciences must be comforted
and set straight as Paul corrected the Galatians by showing them that their
opinion is not of Christ because it runs counter to the Gospel, which
describes Christ as a meek and merciful Savior.
Satan will circumvent the Gospel and explain Christ in
this his own diabolical way: "Indeed Christ is meek, gentle, and merciful,
but only to those who are holy and righteous. If you are a sinner you stand
no chance. Did not Christ say that unbelievers are already damned? And did
not Christ perform many good deeds, and suffer many evils patiently, bidding
us to follow His example? You do not mean to say that your life is in accord
with Christ's precepts or example? You are a sinner. You are no good at
all."
Satan is to be answered in this way: The Scriptures
present Christ in a twofold aspect. First, as a gift. "He of God is made
unto us wisdom, and righteousness, and sanctification and redemption." (I
Cor. 1:30.) Hence my many and grievous sins are nullified if I believe in
Him. Secondly, the Scriptures present Christ for our example. As an exemplar
He is to be placed before me only at certain times. In times of joy and
gladness that l may have Him as a mirror to reflect upon my shortcomings.
But in the day of trouble I will have Christ only as a gift. I will not
listen to anything else, except that Christ died for my sins.
To those that are cast down on account of their sins
Christ must be introduced as a Savior and Gift, and not as an example. But
to sinners who live in a false assurance, Christ must be introduced as an
example. The hard sayings of Scripture and the awful judgments of God upon
sin must be impressed upon them. Defy Satan in times of despair. Say: "O
cursed Satan, you choose a nice time to talk to me about doing and working
when you know very well that I am in trouble over my sins. I will not listen
to you. I will listen to Christ, who says that He came into the world to
save sinners. This is the true Christ and there is none other. I can find
plenty of examples for a holy life in Abraham, Isaiah, John the Baptist,
Paul, and other saints. But they cannot forgive my sins. They cannot save
me. They cannot procure for me everlasting life. Therefore I will not have
you for my teacher, O Satan."
Verse 9. A little leaven leaveneth the whole lump.
Paul's concern for them meant nothing to some of the Galatians. Many had
disowned him as their teacher and gone over to the false apostles. No doubt
the false apostles took every occasion to defame Paul as a stubborn and
contemptuous fellow who thought nothing of disrupting the unity of the
churches for no other reason than his selfish pride and jealousy.
Others of the Galatians perhaps saw no harm in deviating a
trifle from the doctrine of justification and faith. When they noticed that
Paul made so much ado about a matter that seemed of no particular importance
to them they raised their eyebrows and thought within themselves: "What if
we did deviate a little from the doctrine of Paul? What if we are a little
to blame? He ought to overlook the whole matter, and not make such an issue
out of it, lest the unity of the churches be disturbed." To this Paul
replies: "A little leaven leaveneth the whole lump."
Our opponents record the same complaints about us. They
put us down as contentious, ill-tempered faultfinders. But these are the
crafty passes of the devil, with which he seeks to overthrow our faith. We
answer with Paul: "A little leaven leaveneth the whole lump."
Small faults grow into big faults. To tolerate a trifling
error inevitably leads to crass heresy. The doctrine of the Bible is not
ours to take or to allow liberties with. We have no right to change even a
tittle of it. When it comes to life we are ready to do, to suffer, to
forgive anything our opponents demand as long as faith and doctrine remain
pure and uncorrupt. The Apostle James says, "For whosoever shall keep the
whole law and yet offend in one point, he is guilty of all." This passage
supports us over against our critics who claim that we disregard all charity
to the great injury of the churches. We protest we desire nothing more than
peace with all men. If they would only permit us to keep our doctrine of
faith! The pure doctrine takes precedence before charity, apostles, or an
angel from heaven.
Let others praise charity and concord to the skies; we
magnify the authority of the Word and faith. Charity may be neglected at
times without peril, but not the Word and faith. Charity suffers all things,
it gives in. Faith suffers nothing; it never yields. Charity is often
deceived but is never put out because it lies nothing to lose; it continues
to do well even to the ungrateful. When it comes to faith and salvation in
the midst of lies and errors that parade as truth and deceive many, charity
has no voice or vote. Let us not be influenced by the popular cry for
charity and unity. If we do not love God and His Word what difference does
it make if we love anything at all?
Paul, therefore, admonishes both teachers and hearers not
to esteem lightly the doctrine of faith as if it were a toy with which to
amuse oneself in idle hours.
Verse 10. l have confidence in you through the Lord.
"I have taught, admonished, and reproved you enough. I hope the best for
you."
The question occurs to us whether Paul did well to trust
the Galatians. Does not Holy Writ forbid us to trust in men? Faith trusts in
God and is never wrong. Charity trusts in men and is often wrong. This
charitable trust in man is necessary to life. Without it life would be
impossible in the world. What kind of life would ours be if nobody could
trust anybody else? True Christians are more ready to believe in men than
the children of this world. Such charitable confidence is the fruit of the
Spirit. Paul had such trust in the Galatians although they had forsaken his
doctrine. He trusts them "through the Lord," insofar as they were in Christ
and Christ in them. Once they had forsaken Christ altogether, the Apostle
will trust the Galatians no longer.
That ye will be none otherwise minded.
"Not minded otherwise than I have taught you. In other words, I have
confidence that you will accept no doctrine that is contrary to the one you
have learned from me."
But be that troubleth you shall bear his judgment,
whosoever he be.
Paul assumes the role of a judge and condemns the false apostles as
troublers of the Galatians. He wants to frighten the Galatians with his
severe judgments of the false apostles into avoiding false doctrine like a
contagious disease. We can hear him say to the Galatians: "Why do you give
these pestilent fellows a hearing in the first place? They only trouble you.
The doctrine they bring causes your conscience only trouble."
The clause, "whosoever he be," seems to indicate that the
false apostles in outward appearance at least were very good and devout men.
It may be that among them was some outstanding disciple of the apostles, a
man of fame and authority. The Apostle must have been faced by this very
situation, otherwise his vehemence would have been uncalled for. No doubt
many of the Galatians were taken back with the vehemency of the Apostle.
They perhaps thought: why should he be so stubborn in such small matters?
Why is he so quick to pronounce damnation upon his brethren in the ministry?
I cannot say it often enough, that we must carefully
differentiate between doctrine and life. Doctrine is a piece of heaven, life
is a piece of earth. Life is sin, error, uncleanness, misery, and charity
must forbear, believe, hope, and suffer all things. Forgiveness of sins must
be continuous so that sin and error may not be defended and sustained. But
with doctrine there must be no error, no need of pardon. There can be no
comparison between doctrine and life. The least little point of doctrine is
of greater importance than heaven and earth. Therefore we cannot allow the
least jot of doctrine to be corrupted. We may overlook the offenses and
errors of life, for we daily sin much. Even the saints sin, as they
themselves confess in the Lord's Prayer and in the Creed. But our doctrine,
God be praised, is pure, because all the articles of our faith are grounded
on the Holy Scriptures.
Verse 11. And I, brethren, if I yet preach
circumcision, why do I yet suffer persecution? then is the offense of the
cross ceased.
In his great desire to recall the Galatians, Paul draws himself into the
argument. He says: "Because I refuse to recognize circumcision as a factor
in our salvation, I have brought upon myself the hatred and persecution of
my whole nation. If I were to acknowledge circumcision the Jews would cease
to persecute me; in fact they would love and praise me. But because I preach
the Gospel of Christ and the righteousness of faith I must suffer
persecution. The false apostles know how to avoid the Cross and the deadly
hatred of the Jewish nation. They preach circumcision and thus retain the
favor of the Jews. If they had their way they would ignore all differences
in doctrine and preserve unity at all cost. But their unionistic dreams
cannot be realized without loss to the pure doctrine of the Cross. It would
be too bad if the offense of the Cross were to cease." To the Corinthians he
expressed the same conviction: "Christ sent me. . .to preach the gospel: not
with wisdom of words, lest the cross of Christ should be made of none
effect." (I Cor. 1:17.)
Here someone may be tempted to call the Christians crazy.
Deliberately to court danger by preaching and confessing the truth, and thus
to bring upon ourselves the hatred and enmity of the whole world, is this
not madness? But Paul does not mind the enmity of the world. It made him all
the bolder to confess Christ. The enmity of the world in his estimation
augurs well for the success and growth of the Church, which fares best in
times of persecution. When the offense of the Cross ceases, when the rage of
the enemies of the Cross abates, when everything is quiet, it is a sign that
the devil is the door-keeper of the Church and that the pure doctrine of
God's Word has been lost.
Saint Bernard observed that the Church is in best shape
when Satan assaults it on every side by trickery and violence; and in worst
shape when it is at peace. In support of his statement he quotes the passage
from the song of Hezekiah: "Behold, for peace I had great bitterness." Paul
looks with suspicion upon any doctrine that does not provoke antagonism.
Persecution always follows on the heels of the Word of God
as the Psalmist experienced. "I believe, therefore have I spoken: I was
greatly afflicted." (Ps. 116:10.) The Christians are accused and slandered
without mercy. Murderers and thieves receive better treatment than
Christians. The world regards true Christians as the worst offenders, for
whom no punishment can be too severe. The world hates the Christians with
amazing brutality, and without compunction commits them to the most shameful
death, congratulating itself that it has rendered God and the cause of peace
a distinct service by ridding the world of the undesired presence of these
Christians. We are not to let such treatment cause us to falter in our
adherence to Christ. As long as we experience such persecutions we know all
is well with the Gospel.
Jesus held out the same comfort to His disciples in the
fifth chapter of St. Matthew. "Blessed are ye, when men shall revile you and
persecute you, and shall say all manner of evil against you falsely, for my
sake. Rejoice, and be exceeding glad; for great is your reward in heaven."
The Church must not come short of this joy. I would not want to be at peace
with the pope, the bishops, the princes, and the sectarians, unless they
consent to our doctrine. Unity with them would be an unmistakable sign that
we have lost the true doctrine. Briefly, as long as the Church proclaims the
doctrine she must suffer persecution, because the Gospel declares the mercy
and glory of God. This in turn stirs up the devil, because the Gospel shows
him up for what he is, the devil, and not God. Therefore as long as the
Gospel holds sway persecution plays the accompaniment, or else there is
something the matter with the devil. When he is hit you will know it by the
havoc he raises everywhere.
So do not be surprised or offended when hell breaks loose.
Look upon it as a happy indication that all is well with the Gospel of the
Cross. God forbid that the offense of the Cross should ever be removed. This
would be the case if we were to preach what the prince of this world and his
followers would be only too glad to hear, the righteousness of works. You
would never know the devil could be so gentle, the world so sweet, the Pope
so gracious, and the princes so charming. But because we seek the advantage
and honor of Christ, they persecute us all around.
Verse 12. I would they were even cut off which
trouble you.
It hardly seems befitting an apostle, not only to denounce the false
apostles as troublers of the Church, and to consign them to the devil, but
also to wish that they were utterly cut off--what else would you call it but
plain cursing? Paul, I suppose, is alluding to the rite of circumcision. As
if he were saying to the Galatians: "The false apostles compel you to cut
off the foreskin of your flesh. Well, I wish they themselves were utterly
cut off by the roots."
We had better answer at once the question, whether it is
right for Christians to curse. Certainly not always, nor for every little
cause. But when things have come to such a pass that God and His Word are
openly blasphemed, then we must say: "Blessed be God and His Word, and
cursed be everything that is contrary to God and His Word, even though it
should be an apostle, or an angel from heaven."
This goes to show again how much importance Paul attached
to the least points of Christian doctrine, that he dared to curse the false
apostles, evidently men of great popularity and influence. What right, then,
have we to make little of doctrine? No matter how nonessential a point of
doctrine may seem, if slighted it may prove the gradual disintegration of
the truths of our salvation.
Let us do everything to advance the glory and authority of
God's Word. Every tittle of it is greater than heaven and earth. Christian
charity and unity have nothing to do with the Word of God. We are bold to
curse and condemn all men who in the least point corrupt the Word of God,
"for a little leaven leaveneth the whole lump."
Paul does right to curse these troublers of the Galatians,
wishing that they were cut off and rooted out of the Church of God and that
their doctrine might perish forever. Such cursing is the gift of the Holy
Ghost. Thus Peter cursed Simon the sorcerer, "Thy money perish with thee."
Many instances of this holy cursing are recorded in the sacred Scriptures,
especially in the Psalms, e.g., "Let death seize upon them, and let them go
down quick into hell." (Ps. 55:15.)
THE DOCTRINE OF GOOD WORKS
Now come all kinds of admonitions and precepts. It was the
custom of the apostles that after they had taught faith and instructed the
conscience they followed it up with admonitions unto good works, that the
believers might manifest the duties of love toward each other. In order to
avoid the appearance as if Christianity militated against good works or
opposed civil government, the Apostle also urges us to give ourselves unto
good works, to lead an honest life, and to keep faith and love with one
another. This will give the lie to the accusations of the world that we
Christians are the enemies of decency and of public peace. The fact is we
Christians know better what constitutes a truly good work than all the
philosophers and legislators of the world because we link believing with
doing.
Verse 13. For, brethren, ye have been called unto
liberty; only use not liberty for an occasion to the flesh, but by love
serve one another.
In other words: "You have gained liberty through Christ, i.e., You are above
all laws as far as conscience is concerned. You are saved. Christ is your
liberty and life. Therefore law, sin, and death may not hurt you or drive
you to despair. This is the constitution of your priceless liberty. Now take
care that you do not use your wonderful liberty for an occasion of the
flesh."
Satan likes to turn this liberty which Christ has gotten
for us into licentiousness. Already the Apostle Jude complained in his day:
"There are certain men crept in unawares. . .turning the grace of our God
into lasciviousness." (Jude 4.) The flesh reasons: "If we are without the
law, we may as well indulge ourselves. Why do good, why give alms, why
suffer evil when there is no law to force us to do so?"
This attitude is common enough. People talk about
Christian liberty and then go and cater to the desires of covetousness,
pleasure, pride, envy, and other vices. Nobody wants to fulfill his duties.
Nobody wants to help out a brother in distress. This sort of thing makes me
so impatient at times that I wish the swine who trampled precious pearls
under foot were back once again under the tyranny of the Pope. You cannot
wake up the people of Gomorrah with the gospel of peace.
Even we creatures of the world do not perform our duties
as zealously in the light of the Gospel as we did before in the darkness of
ignorance, because the surer we are of the liberty purchased for us by
Christ, the more we neglect the Word, prayer, well-doing, and suffering. If
Satan were not continually molesting us with trials, with the persecution of
our enemies, and the ingratitude of our brethren, we would become so
careless and indifferent to all good works that in time we would lose our
faith in Christ, resign the ministry of the Word, and look for an easier
life. Many of our ministers are beginning to do that very thing. They
complain about the ministry, they maintain they cannot live on their
salaries, they whimper about the miserable treatment they receive at the
hand of those whom they delivered from the servitude of the law by the
preaching of the Gospel. These ministers desert our poor and maligned
Christ, involve themselves in the affairs of the world, seek advantages for
themselves and not for Christ. With what results they shall presently find
out.
Since the devil lies in ambush for those in particular who
hate the world, and seeks to deprive us of our liberty of the spirit or to
brutalize it into the liberty of the flesh, we plead with our brethren after
the manner of Paul, that they may never use this liberty of the spirit
purchased for us by Christ as an excuse for carnal living, or as Peter
expresses it, I Peter 2:16, "for a cloak of maliciousness."
In order that Christians may not abuse their liberty the
Apostle encumbers them with the rule of mutual love that they should serve
each other in love. Let everybody perform the duties of his station and
vocation diligently and help his neighbor to the limit of his capacity.
Christians are glad to hear and obey this teaching of
love. When others hear about this Christian liberty of ours they at once
infer, "If I am free, I may do what I like. If salvation is not a matter of
doing why should we do anything for the poor?" In this crude manner they
turn the liberty of the spirit into wantonness and licentiousness. We want
them to know, however, that if they use their lives and possessions after
their own pleasure, if they do not help the poor, if they cheat their
fellow-men in business and snatch and scrape by hook and by crook everything
they can lay their hands on, we want to tell them that they are not free, no
matter how much they think they are, but they are the dirty slaves of the
devil, and are seven times worse than they ever were as the slaves of the
Pope.
As for us, we are obliged to preach the Gospel which
offers to all men liberty from the Law, sin, death, and God's wrath. We have
no right to conceal or revoke this liberty proclaimed by the Gospel. And so
we cannot do anything with the swine who dive headlong into the filth of
licentiousness. We do what we can, we diligently admonish them to love and
to help their fellow-men. If our admonitions bear no fruit, we leave them to
God, who will in His own good time take care of these disrespecters of His
goodness. In the meanwhile we comfort ourselves with the thought that our
labors are not lost upon the true believers. They appreciate this spiritual
liberty and stand ready to serve others in love and, though their number is
small, the satisfaction they give us far outweighs the discouragement which
we receive at the hands of the large number of those who misuse this
liberty.
Paul cannot possibly be misunderstood for he says:
"Brethren, ye have been called unto liberty." In order that nobody might
mistake the liberty of which he speaks for the liberty of the flesh, the
Apostle adds the explanatory note, "only use not liberty for an occasion to
the flesh, but by love serve one another." Paul now explains at the hand of
the Ten Commandments what it means to serve one another in love.
Verse 14. For all the law is fulfilled in one word,
even in this, thou shalt love thy neighbour as thyself.
It is customary with Paul to lay the doctrinal foundation first and then to
build on it the gold, silver, and gems of good deeds. Now there is no other
foundation than Jesus Christ. Upon this foundation the Apostle erects the
structure of good works which he defines in this one sentence: "Thou shalt
love thy neighbour as thyself."
In adding such precepts of love the Apostle embarrasses
the false apostles very much, as if he were saying to the Galatians: "I have
described to you what spiritual life is. Now I will also teach you what
truly good works are. I am doing this in order that you may understand that
the silly ceremonies of which the false apostles make so much are far
inferior to the works of Christian love." This is the hall-mark of all false
teachers, that they not only pervert the pure doctrine but also fail in
doing good. Their foundation vitiated, they can only build wood, hay, and
stubble. Oddly enough, the false apostles who were such earnest champions of
good works never required the work of charity, such as Christian love and
the practical charity of a helpful tongue, hand, and heart. Their only
requirement was that circumcision, days, months, years, and times should be
observed. They could not think of any other good works.
The Apostle exhorts all Christians to practice good works
after they have embraced the pure doctrine of faith, because even though
they have been justified they still have the old flesh to refrain them from
doing good. Therefore it becomes necessary that sincere preachers cultivate
the doctrine of good works as diligently as the doctrine of faith, for Satan
is a deadly enemy of both. Nevertheless faith must come first because
without faith it is impossible to know what a God-pleasing deed is.
Let nobody think that he knows all about this commandment,
"Thou shalt love thy neighbour as thyself." It sounds short and easy, but
show me the man who can teach, learn, and do this commandment perfectly.
None of us heed, or urge, or practice this commandment properly. Though the
conscience hurts when we fail to fulfill this commandment in every respect
we are not overwhelmed by our failure to bear our neighbor sincere and
brotherly love.
The words, "for all the law is fulfilled in one word,"
entail a criticism of the Galatians. "You are so taken up by your
superstitions and ceremonies that serve no good purpose, that you neglect
the most important thing, love." St. Jerome says: "We wear our bodies out
with watching, fasting, and labor and neglect charity, the queen of all good
works." Look at the monks, who meticulously fast, watch, etc. To skip the
least requirement of their order would be a crime of the first magnitude. At
the same time they blithely ignored the duties of charity and hated each
other to death. That is no sin, they think.
The Old Testament is replete with examples that indicate
how much God prizes charity. When David and his companions had no food with
which to still their hunger they ate the showbread which lay-people were
forbidden to eat. Christ's disciples broke the Sabbath law when they plucked
the ears of corn. Christ himself broke the Sabbath (as the Jews claimed) by
healing the sick on the Sabbath. These incidents indicate that love ought to
be given consideration above all laws and ceremonies.
For all the Law is fulfilled in one word.
We can imagine the Apostle saying to the Galatians: "Why do you get so
worked up over ceremonies, meats, days, places, and such things? Leave off
this foolishness and listen to me. The whole Law is comprehended in this one
sentence, 'Thou shalt love thy neighbour as thyself.' God is not
particularly interested in ceremonies, nor has He any use for them. The one
thing He requires of you is that you believe in Christ whom He hath sent. If
in addition to faith, which comes first as the most acceptable service unto
God, you want to add laws, then you want to know that all laws are
comprehended in this short commandment, 'Thou shalt love thy neighbour as
thyself.' "
Paul knows how to explain the law of God. He condenses all
the laws of Moses into one brief sentence. Reason takes offense at the
brevity with which Paul treats the Law. Therefore reason looks down upon the
doctrine of faith and its truly good works. To serve one another in love,
i.e., to instruct the erring, to comfort the afflicted, to raise the fallen,
to help one's neighbor in every possible way, to bear with his infirmities,
to endure hardships, toil, ingratitude in the Church and in the world, and
on the other hand to obey government, to honor one's parents, to be patient
at home with a nagging wife and an unruly family, these things are not at
all regarded as good works. The fact is, they are such excellent works that
the world cannot possibly estimate them at their true value.
It is tersely spoken: "Love thy neighbour as thyself." But
what more needs to be said? You cannot find a better or nearer example than
your own. If you want to know how you ought to love your neighbor, ask
yourself how much you love yourself. If you were to get into trouble or
danger, you would be glad to have the love and help of all men. You do not
need any book of instructions to teach you how to love your neighbor. All
you have to do is to look into your own heart, and it will tell you how you
ought to love your neighbor as yourself.
My neighbor is every person, especially those who need my
help, as Christ explained in the tenth chapter of Luke. Even if a person has
done me some wrong, or has hurt me in any way, he is still a human being
with flesh and blood. As long as a person remains a human being, so long is
he to be an object of our love.
Paul therefore urges his Galatians and, incidentally, all
believers to serve each other in love. "You Galatians do not have to accept
circumcision. If you are so anxious to do good works, I will tell you in one
word how you can fulfill all laws. 'By love serve one another.' You will
never lack people to whom you may do good. The world is full of people who
need your help."
Verse 15. But if ye bite and devour one another take
heed that ye be not consumed one of another.
When faith in Christ is overthrown peace and unity come to an end in the
church. Diverse opinions and dissensions about doctrine and life spring up,
and one member bites and devours the other, i.e., they condemn each other
until they are consumed. To this the Scriptures and the experience of all
times bear witness. The many sects at present have come into being because
one sect condemns the other. When the unity of the spirit has been lost
there can be no agreement in doctrine or life. New errors must appear
without measure and without end.
For the avoidance of discord Paul lays down the principle:
"Let every person do his duty in the station of life into which God has
called him. No person is to vaunt himself above others or find fault with
the efforts of others while lauding his own. Let everybody serve in love."
It is not an easy matter to teach faith without works, and
still to require works. Unless the ministers of Christ are wise in handling
the mysteries of God and rightly divide the word, faith and good works may
easily be confused. Both the doctrine of faith and the doctrine of good
works must be diligently taught, and yet in such a way that both the
doctrines stay within their God-given sphere. If we only teach words, as our
opponents do, we shall lose the faith. If we only teach faith people will
come to think that good works are superfluous.
Verse 16. This I say then, Walk in the Spirit, and
ye shall not fulfill the lust of the flesh.
"I have not forgotten what I told you about faith in the first part of my
letter. Because I exhort you to mutual love you are not to think that I have
gone back on my teaching of justification by faith alone. I am still of the
same opinion. To remove every possibility for misunderstanding I have added
this explanatory note: 'Walk in the Spirit, and ye shall not fulfill the
lust of the flesh.'"
With this verse Paul explains how he wants this sentence
to be understood: By love serve one another. When I bid you to love one
another, this is what I mean and require, 'Walk in the Spirit.' I know very
well you will not fulfill the Law, because you are sinners as long as you
live. Nevertheless, you should endeavor to walk in the spirit, i.e., fight
against the flesh and follow the leads of the Holy Ghost."
It is quite apparent that Paul had not forgotten the
doctrine of justification, for in bidding the Galatians to walk in the
Spirit he at the same time denies that good works can justify. "When I speak
of the fulfilling of the Law I do not mean to say that you are justified by
the Law. All I mean to say is that you should take the Spirit for your guide
and resist the flesh. That is the most you shall ever be able to do. Obey
the Spirit and fight against the flesh."
And ye shall not fulfill the lust of the flesh.
The lust of the flesh is not altogether extinct in us. It rises up again and
again and wrestles with the Spirit. No flesh, not even that of the true
believer, is so completely under the influence of the Spirit that it will
not bite or devour, or at least neglect, the commandment of love. At the
slightest provocation it flares up, demands to be revenged, and hates a
neighbor like an enemy, or at least does not love him as much as he ought to
be loved.
Therefore the Apostle establishes this rule of love for
the believers. Serve one another in love. Bear the infirmities of your
brother. Forgive one another. Without such bearing and forbearing, giving
and forgiving, there can be no unity because to give and to take offense are
unavoidably human.
Whenever you are angry with your brother for any cause,
repress your violent emotions through the Spirit. Bear with his weakness and
love him. He does not cease to be your neighbor or brother because he
offended you. On the contrary, he now more than ever before requires your
loving attention.
The scholastics take the lust of the flesh to mean carnal
lust. True, believers too are tempted with carnal lust. Even the married are
not immune to carnal lusts. Men set little value upon that which they have
and covet what they have not, as the poet says:
"The things most forbidden we always desire,
And things most denied we seek to acquire."
I do not deny that the lust of the flesh includes carnal
lust. But it takes in more. It takes in all the corrupt desires with which
the believers are more or less infected, as pride, hatred, covetousness,
impatience. Later on Paul enumerates among the works of the flesh even
idolatry and heresy. The apostle's meaning is clear. "I want you to love one
another. But you do not do it. In fact you cannot do it, because of your
flesh. Hence we cannot be justified by deeds of love. Do not for a moment
think that I am reversing myself on my stand concerning faith. Faith and
hope must continue. By faith we are justified, by hope we endure to the end.
In addition we serve each other in love because true faith is not idle. Our
love, however, is faulty. In bidding you to walk in the Spirit I indicate to
you that our love is not sufficient to justify us. Neither do I demand that
you should get rid of the flesh, but that you should control and subdue it."
Verse 17. For the flesh lusteth against the Spirit
and the Spirit against the flesh.
When Paul declares that "the flesh lusteth against the Spirit, and the
Spirit against the flesh," he means to say that we are not to think, speak
or do the things to which the flesh incites us. "I know," he says, "that the
flesh courts sin. The thing for you to do is to resist the flesh by the
Spirit. But if you abandon the leadership of the Spirit for that of the
flesh, you are going to fulfill the lust of the flesh and die in your sins."
And these are contrary the one to the other; so that
ye cannot do the things that ye would.
These two leaders, the flesh and the Spirit, are bitter opponents. Of this
opposition the Apostle writes in the seventh chapter of the Epistle to the
Romans: "I see another law in my members, warring against the law of my
mind, and bringing me into the captivity to the law of sin which is in my
members. O wretched man that I am! who shall deliver me from the body of
this death?"
The scholastics are at a loss to understand this
confession of Paul and feel obliged to save his honor. That the chosen
vessel of Christ should have had the law of sin in his members seems to them
incredible and absurd. They circumvent the plain-spoken statement of the
Apostle by saying that he was speaking for the wicked. But the wicked never
complain of inner conflicts, or of the captivity of sin. Sin has its
unrestricted way with them. This is Paul's very own complaint and the
identical complaint of all believers.
Paul never denied that he felt the lust of the flesh. It
is likely that at times he felt even the stirrings of carnal lust, but there
is no doubt that he quickly suppressed them. And if at any time he felt
angry or impatient, he resisted these feelings by the Spirit. We are not
going to stand by idly and see such a comforting statement as this explained
away. The scholastics, monks, and others of their ilk fought only against
carnal lust and were proud of a victory which they never obtained. In the
meanwhile they harbored within their breasts pride, hatred, disdain,
self-trust, contempt of the Word of God, disloyalty, blasphemy, and other
lusts of the flesh. Against these sins they never fought because they never
took them for sins.
Christ alone can supply us with perfect righteousness.
Therefore we must always believe and always hope in Christ. "Whosoever
believeth shall not be ashamed." (Rom. 9:33.)
Do not despair if you feel the flesh battling against the
Spirit or if you cannot make it behave. For you to follow the guidance of
the Spirit in all things without interference on the part of the flesh is
impossible. You are doing all you can if you resist the flesh and do not
fulfill its demands.
When I was a monk I thought I was lost forever whenever I
felt an evil emotion, carnal lust, wrath, hatred, or envy. I tried to quiet
my conscience in many ways, but it did not work, because lust would always
come back and give me no rest. I told myself: "You have permitted this and
that sin, envy, impatience, and the like. Your joining this holy order has
been in vain, and all your good works are good for nothing." If at that time
I had understood this passage, "The flesh lusteth against the Spirit, and
the Spirit against the flesh," I could have spared myself many a day of
self- torment. I would have said to myself: "Martin, you will never be
without sin, for you have flesh. Despair not, but resist the flesh."
I remember how Doctor Staupitz used to say to me: "I have
promised God a thousand times that I would become a better man, but I never
kept my promise. From now on I am not going to make any more vows.
Experience has taught me that I cannot keep them. Unless God is merciful to
me for Christ's sake and grants unto me a blessed departure, I shall not be
able to stand before Him." His was a God-pleasing despair. No true believer
trusts in his own righteousness, but says with David, "Enter not into
judgment with thy servant; for in thy sight shall no man living be
justified." (Ps. 143:2) Again, "If thou, Lord, shouldest mark iniquities, O
Lord, who shall stand?" (Ps. 130:3.)
No man is to despair of salvation just because he is aware
of the lust of the flesh. Let him be aware of it so long as he does not
yield to it. The passion of lust, wrath, and other vices may shake him, but
they are not to get him down. Sin may assail him, but he is not to welcome
it. Yes, the better Christian a man is, the more he will experience the heat
of the conflict. This explains the many expressions of regret in the Psalms
and in the entire Bible.
Everybody is to determine his peculiar weakness and guard
against it. Watch and wrestle in spirit against your weakness. Even if you
cannot completely overcome it, at least you ought to fight against it.
According to this description a saint is not one who is
made of wood and never feels any lusts or desires of the flesh. A true saint
confesses his righteousness and prays that his sins may be forgiven. The
whole Church prays for the forgiveness of sins and confesses that it
believes in the forgiveness of sins. If our antagonists would read the
Scriptures they would soon discover that they cannot judge rightly of
anything, either of sin or of holiness.
Verse 18. But if ye be led of the Spirit, ye are not
under the law.
Here someone may object: "How come we are not under the law? You yourself
say, Paul, that we have the flesh which wars against the Spirit, and brings
us into subjection."
But Paul says not to let it trouble us. As long as we are
led by the Spirit, and are willing to obey the Spirit who resists the flesh,
we are not under the Law. True believers are not under the Law. The Law
cannot condemn them although they feel sin and confess it.
Great then is the power of the Spirit. Led by the Spirit,
the Law cannot condemn the believer though he commits real sin. For Christ
in whom we believe is our righteousness. He is without sin, and the Law
cannot accuse Him. As long as we cling to Him we are led by the Spirit and
are free from the Law. Even as he teaches good works, the Apostle does not
lose sight of the doctrine of justification, but shows at every turn that it
is impossible for us to be justified by works.
The words, "If ye be led of the Spirit, ye are not under
the law," are replete with comfort. It happens at times that anger, hatred,
impatience, carnal desire, fear, sorrow, or some other lust of the flesh so
overwhelms a man that he cannot shake them off, though he try ever so hard.
What should he do? Should he despair? God forbid. Let him say to himself:
"My flesh seems to be on a warpath against the Spirit again. Go to it,
flesh, and rage all you want to. But you are not going to have your way. I
follow the leading of the Spirit."
When the flesh begins to cut up the only remedy is to take
the sword of the Spirit, the word of salvation, and fight against the flesh.
If you set the Word out of sight, you are helpless against the flesh. I know
this to be a fact. I have been assailed by many violent passions, but as
soon as I took hold of some Scripture passage, my temptations left me.
Without the Word I could not have helped myself against the flesh.
Verse 19. Now the works of the flesh are manifest,
which are these.
Paul is saying: "That none of you may hide behind the plea of ignorance I
will enumerate first the works of the flesh, and then also the works of the
Spirit."
There were many hypocrites among the Galatians, as there
are also among us, who pretend to be Christians and talk much about the
Spirit, but they walk not according to the Spirit; rather according to the
flesh. Paul is out to show them that they are not as holy as they like to
have others think they are.
Every period of life has its own peculiar temptations. Not
one true believer whom the flesh does not again and again incite to
impatience, anger, pride. But it is one thing to be tempted by the flesh,
and another thing to yield to the flesh, to do its bidding without fear or
remorse, and to continue in sin.
Christians also fall and perform the lusts of the flesh.
David fell horribly into adultery. Peter also fell grievously when he denied
Christ. However great these sins were, they were not committed to spite God,
but from weakness. When their sins were brought to their attention these men
did not obstinately continue in their sin, but repented. Those who sin
through weakness are not denied pardon as long as they rise again and cease
to sin. There is nothing worse than to continue in sin. If they do not
repent, but obstinately continue to fulfill the desires of the flesh, it is
a sure sign that they are not sincere.
No person is free from temptations. Some are tempted in
one way, others in another way. One person is more easily tempted to
bitterness and sorrow of spirit, blasphemy, distrust, and despair. Another
is more easily tempted to carnal lust, anger, envy, covetousness. But no
matter to which sins we are disposed, we are to walk in the Spirit and
resist the flesh. Those who are Christ's own crucify their flesh.
Some of the old saints labored so hard to attain
perfection that they lost the capacity to feel anything. When I was a monk I
often wished I could see a saint. I pictured him as living in the
wilderness, abstaining from meat and drink and living on roots and herbs and
cold water. This weird conception of those awesome saints I had gained out
of the books of the scholastics and church fathers. But we know now from the
Scriptures who the true saints are. Not those who live a single life, or
make a fetish of days, meats, clothes, and such things. The true saints are
those who believe that they are justified by the death of Christ. Whenever
Paul writes to the Christians here and there he calls them the holy children
and heirs of God. All who believe in Christ, whether male or female, bond or
free, are saints; not in view of their own works, but in view of the merits
of God which they appropriate by faith. Their holiness is a gift and not
their own personal achievement.
Ministers of the Gospel, public officials, parents,
children, masters, servants, etc., are true saints when they take Christ for
their wisdom, righteousness, sanctification, and redemption, and when they
fulfill the duties of their several vocations according to the standard of
God's Word and repress the lust and desires of the flesh by the Spirit. Not
everybody can resist temptations with equal facilities. Imperfections are
bound to show up. But this does not prevent them from being holy. Their
unintentional lapses are forgiven if they pull themselves together by faith
in Christ. God forbid that we should sit in hasty judgment on those who are
weak in faith and life, as long as they love the Word of God and make use of
the supper of the Lord.
I thank God that He has permitted me to see (what as a
monk I so earnestly desired to see) not one but many saints, whole
multitudes of true saints. Not the kind of saints the papists admire, but
the kind of saints Christ wants. I am sure I am one of Christ's true saints.
I am baptized. I believe that Christ my Lord has redeemed me from all my
sins, and invested me with His own eternal righteousness and holiness. To
hide in caves and dens, to have a bony body, to wear the hair long in the
mistaken idea that such departures from normalcy will obtain some special
regard in heaven is not the holy life. A holy life is to be baptized and to
believe in Christ, and to subdue the flesh with the Spirit.
To feel the lusts of the flesh is not without profit to
us. It prevents us from being vain and from being puffed up with the wicked
opinion of our own work-righteousness. The monks were so inflated with the
opinion of their own righteousness, they thought they had so much holiness
that they could afford to sell some of it to others, although their own
hearts convinced them of unholiness. The Christian feels the unholy
condition of his heart, and it makes him feel so low that he cannot trust in
his good works. He therefore goes to Christ to find perfect righteousness.
This keeps a Christian humble.
Verses 19, 20. Now the works of the flesh are
manifest, which are these: adultery, fornification, uncleanness,
lasciviousness, idolatry, witchcraft ...
Paul does not enumerate all the works of the flesh, but only certain ones.
First, he mentions various kinds of carnal lusts, as adultery, fornication,
wantonness, etc. But carnal lust is not the only work of the flesh, and so
he counts among the works of the flesh also idolatry, witchcraft, hatred,
and the like. These terms are so familiar that they do not require lengthy
explanations.
IDOLATRY
The best religion, the most fervent devotion without
Christ is plain idolatry. It has been considered a holy act when the monks
in their cells meditate upon God and His works, and in a religious frenzy
kneel down to pray and to weep for joy. Yet Paul calls it simply idolatry.
Every religion which worships God in ignorance or neglect of His Word and
will is idolatry.
They may think about God, Christ, and heavenly things, but
they do it after their own fashion and not after the Word of God. They have
an idea that their clothing, their mode of living, and their conduct are
holy and pleasing to Christ. They not only expect to pacify Christ by the
strictness of their life, but also expect to be rewarded by Him for their
good deeds. Hence their best "spiritual" thoughts are wicked thoughts. Any
worship of God, any religion without Christ is idolatry. In Christ alone is
God well pleased.
I have said before that the works of the flesh are
manifest. But idolatry puts on such a good front and acts so spiritual that
the sham of it is recognized only by true believers.
WITCHCRAFT
This sin was very common before the light of the Gospel
appeared. When I was a child there were many witches and sorcerers around
who "bewitched" cattle, and people, particularly children, and did much
harm. But now that the Gospel is here you do not hear so much about it
because the Gospel drives the devil away. Now he bewitches people in a worse
way with spiritual sorcery.
Witchcraft is a brand of idolatry. As witches used to
bewitch cattle and men, so idolaters, i.e., all the self-righteous, go
around to bewitch God and to make Him out as one who justifies men not by
grace through faith in Christ but by the works of men's own choosing. They
bewitch and deceive themselves. If they continue in their wicked thoughts of
God they will die in their idolatry.
SECTS
Under sects Paul here understands heresies. Heresies have
always been found in the church. What unity of faith can exist among all the
different monks and the different orders? None whatever. There is no unity
of spirit, no agreement of minds, but great dissension in the papacy. There
is no conformity in doctrine, faith, and life. On the other hand, among
evangelical Christians the Word, faith, religion, sacraments, service,
Christ, God, heart, and mind are common to all. This unity is not disturbed
by outward differences of station or of occupation.
DRUNKENESS, GLUTTONY
Paul does not say that eating and drinking are works of
the flesh, but intemperance in eating and drinking, which is a common vice
nowadays, is a work of the flesh. Those who are given to excess are to know
that they are not spiritual but carnal. Sentence is pronounced upon them
that they shall not inherit the kingdom of heaven. Paul desires that
Christians avoid drunkenness and gluttony, that they live temperate and
sober lives, in order that the body may not grow soft and sensual.
Verse 21. Of the which I tell you before, as I have
also told you in the past, that they which do such things shall not inherit
the kingdom of God.
This is a hard saying, but very necessary for those false Christians and
hypocrites who speak much about the Gospel, about faith, and the Spirit, yet
live after the flesh. But this hard sentence is directed chiefly at the
heretics who are large with their own self-importance, that they may be
frightened into taking up the fight of the Spirit against the flesh.
Verses 22, 23. But the fruit of the Spirit is love,
joy, peace, longsuffering, gentleness, goodness, faith, meekness,
temperance.
The Apostle does not speak of the works of the Spirit as he spoke of the
works of the flesh, but he attaches to these Christian virtues a better
name. He calls them the fruits of the Spirit.
LOVE
It would have been enough to mention only the single fruit
of love, for love embraces all the fruits of the Spirit. In I Corinthians
13, Paul attributes to love all the fruits of the Spirit: "Charity suffereth
long, and is kind," etc. Here he lets love stand by itself among other
fruits of the Spirit to remind the Christians to love one another, "in honor
preferring one another," to esteem others more than themselves because they
have Christ and the Holy Ghost within them.
JOY
Joy means sweet thoughts of Christ, melodious hymns and
psalms, praises and thanksgiving, with which Christians instruct, inspire,
and refresh themselves. God does not like doubt and dejection. He hates
dreary doctrine, gloomy and melancholy thought. God likes cheerful hearts.
He did not send His Son to fill us with sadness, but to gladden our hearts.
For this reason the prophets, apostles, and Christ Himself urge, yes,
command us to rejoice and be glad. "Rejoice greatly, O daughter of Zion;
shout, O daughter of Jerusalem; behold, thy king cometh unto thee." (Zech.
9:9.) In the Psalms we are repeatedly told to be "joyful in the Lord." Paul
says: "Rejoice in the Lord always." Christ says: "Rejoice, for your names
are written in heaven."
PEACE
Peace towards God and men. Christians are to be peaceful
and quiet. Not argumentative, not hateful, but thoughtful and patient. There
can be no peace without longsuffering, and therefore Paul lists this virtue
next.
LONGSUFFERING
Longsuffering is that quality which enables a person to
bear adversity, injury, reproach, and makes them patient to wait for the
improvement of those who have done him wrong. When the devil finds that he
cannot overcome certain persons by force he tries to overcome them in the
long run. He knows that we are weak and cannot stand anything long.
Therefore he repeats his temptation time and again until he succeeds. To
withstand his continued assaults we must be longsuffering and patiently wait
for the devil to get tired of his game.
GENTLENESS
Gentleness in conduct and life. True followers of the
Gospel must not be sharp and bitter, but gentle, mild, courteous, and
soft-spoken, which should encourage others to seek their company. Gentleness
can overlook other people's faults and cover them up. Gentleness is always
glad to give in to others. Gentleness can get along with forward and
difficult persons, according to the old pagan saying: "You must know the
manners of your friends, but you must not hate them." Such a gentle person
was our Savior Jesus Christ, as the Gospel portrays Him. Of Peter it is
recorded that he wept whenever he remembered the sweet gentleness of Christ
in His daily contact with people. Gentleness is an excellent virtue and very
useful in every walk of life.
GOODNESS
A person is good when he is willing to help others in
their need.
FAITH
In listing faith among the fruits of the Spirit, Paul
obviously does not mean faith in Christ, but faith in men. Such faith is not
suspicious of people but believes the best. Naturally the possessor of such
faith will be deceived, but he lets it pass. He is ready to believe all men,
but he will not trust all men. Where this virtue is lacking men are
suspicious, forward, and wayward and will believe nothing nor yield to
anybody. No matter how well a person says or does anything, they will find
fault with it, and if you do not humor them you can never please them. It is
quite impossible to get along with them. Such faith in people therefore, is
quite necessary. What kind of life would this be if one person could not
believe another person?
MEEKNESS
A person is meek when he is not quick to get angry. Many
things occur in daily life to provoke a person's anger, but the Christian
gets over his anger by meekness.
TEMPERANCE
Christians are to lead sober and chaste lives. They should
not be adulterers, fornicators, or sensualists. They should not be
quarrelers or drunkards. In the first and second chapters of the Epistle to
Titus, the Apostle admonishes bishops, young women, and married folks to be
chaste and pure.
Verse 23. Against such there is no law.
There is a law, of course, but it does not apply to those who bear these
fruits of the Spirit. The Law is not given for the righteous man. A true
Christian conducts himself in such a way that he does not need any law to
warn or to restrain him. He obeys the Law without compulsion. The Law does
not concern him. As far as he is concerned there would not have to be any
Law.
Verse 24. And they that are Christ's have crucified
the flesh with the affections and lusts.
True believers are no hypocrites. They crucify the flesh with its evil
desires and lusts. Inasmuch as they have not altogether put off the sinful
flesh they are inclined to sin. They do not fear or love God as they should.
They are likely to be provoked to anger, to envy, to impatience, to carnal
lust, and other emotions. But they will not do the things to which the flesh
incites them. They crucify the flesh with its evil desires and lusts by
fasting and exercise and, above all, by a walk in the Spirit.
To resist the flesh in this manner is to nail it to the
Cross. Although the flesh is still alive it cannot very well act upon its
desires because it is bound and nailed to the Cross.
Verse 25. If we live in the Spirit, let us also walk
in the Spirit.
A little while ago the Apostle had condemned those who are envious and start
heresies and schisms. As if he had forgotten that he had already berated
them, the Apostle once more reproves those who provoke and envy others. Was
not one reference to them sufficient? He repeats his admonition in order to
emphasize the viciousness of pride that had caused all the trouble in the
churches of Galatia, and has always caused the Church of Christ no end of
difficulties. In his Epistle to Titus the Apostle states that a vainglorious
man should not be ordained as a minister, for pride, as St. Augustine points
out, is the mother of all heresies.
Now vainglory has always been a common poison in the
world. There is no village too small to contain someone who wants to be
considered wiser or better than the rest. Those who have been bitten by
pride usually stand upon the reputation for learning and wisdom. Vainglory
is not nearly so bad in a private person or even in an official as it is in
a minister.
When the poison of vainglory gets into the Church you have
no idea what havoc it can cause. You may argue about knowledge, art, money,
countries, and the like without doing particular harm. But you cannot
quarrel about salvation or damnation, about eternal life and eternal death
without grave damage to the Church. No wonder Paul exhorts all ministers of
the Word to guard against this poison. He writes: "If we live in the
Spirit." Where the Spirit is, men gain new attitudes. Where formerly they
were vainglorious, spiteful and envious, they now become humble, gentle and
patient. Such men seek not their own glory, but the glory of God. They do
not provoke each other to wrath or envy, but prefer others to themselves.
As dangerous to the Church as this abominable pride is,
yet there is nothing more common. The trouble with the ministers of Satan is
that they look upon the ministry as a stepping-stone to fame and glory, and
right there you have the seed for all sorts of dissensions.
Because Paul knew that the vainglory of the false Apostles
had caused the churches of Galatia endless trouble, he makes it his business
to suppress this abominable vice. In his absence the false apostles went to
work in Galatia. They pretended that they had been on intimate terms with
the apostles, while Paul had never seen Christ in person or had much contact
with the rest of the apostles. Because of this they delivered him, rejected
his doctrine, and boosted their own. In this way they troubled the Galatians
and caused quarrels among them until they provoked and envied each other;
which goes to show that neither the false apostles nor the Galatians walked
after the Spirit, but after the flesh.
The Gospel is not there for us to aggrandize ourselves.
The Gospel is to aggrandize Christ and the mercy of God. It holds out to men
eternal gifts that are not gifts of our own manufacture. What right have we
to receive praise and glory for gifts that are not of our own making?
No wonder that God in His special grace subjects the
ministers of the Gospel to all kinds of afflictions, otherwise they could
not cope with this ugly beast called vainglory. If no persecution, no cross,
or reproach trailed the doctrine of the Gospel, but only praise and
reputation, the ministers of the Gospel would choke with pride. Paul had the
Spirit of Christ. Nevertheless there was given unto him the messenger of
Satan to buffet him in order that he should not come to exalt himself,
because of the grandeur of his revelations. St. Augustine's opinion is well
taken: "If a minister of the Gospel is praised, he is in danger; if he is
despised, he is also in danger."
The ministers of the Gospel should be men who are not too
easily affected by praise or criticism, but simply speak out the benefit and
the glory of Christ and seek the salvation of souls.
Whenever you are being praised, remember it is not you who
is being praised but Christ, to whom all praise belongs. When you preach the
Word of God in its purity and also live accordingly, it is not your own
doing, but God's doing. And when people praise you, they really mean to
praise God in you. When you understand this--and you should because "what
hast thou that thou didst not receive?"--you will not flatter yourself on
the one hand and on the other hand you will not carry yourself with the
thought of resigning from the ministry when you are insulted, reproached, or
persecuted.
It is really kind of God to send so much infamy, reproach,
hatred, and cursing our way to keep us from getting proud of the gifts of
God in us. We need a millstone around our neck to keep us humble. There are
a few on our side who love and revere us for the ministry of the Word, but
for every one of these there are a hundred on the other side who hate and
persecute us.
The Lord is our glory. Such gifts as we possess we
acknowledge to be the gifts of God, given to us for the good of the Church
of Christ. Therefore we are not proud because of them. We know that more is
required of them to whom much is given, than of such to whom little is
given. We also know that God is no respecter of persons. A plain factory
hand who does his work faithfully pleases God just as much as a minister of
the Word.
Verse 26. Let us not be desirous of vain glory.
To desire vainglory is to desire lies, because when one person praises
another he tells lies. What is there in anybody to praise? But it is
different when the ministry is praised. We should not only desire people to
praise the ministry of the Gospel but also do our utmost to make the
ministry worthy of praise because this will make the ministry more
effective. Paul warns the Romans not to bring Christianity into disrepute.
"Let not then your good be evil spoken of." (Rom. 14:16.) He also begged the
Corinthians to "give no offense in anything, that the ministry be not
blamed." (I Cor. 6:3.) When people praise our ministry they are not praising
our persons, but God.
Provoking one another, envying one another.
Such is the ill effect of vainglory. Those who teach errors provoke others.
When others disapprove and reject the doctrine the teachers of errors get
angry in turn, and then you have strife and trouble. The sectarians hate us
furiously because we will not approve their errors. We did not attack them
directly. We merely called attention to certain abuses in the Church. They
did not like it and became sore at us, because it hurt their pride. They
wish to be the lone rulers of the church.
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