you tell him: "No, for I fly to Christ who gave Himself for my sins. In accusing me of being a d.a.m.nable sinner, you are cutting your own throat, Satan. You are reminding me of G.o.d"s fatherly goodness toward me, that He so loved the world that He gave His only-begotten Son that whosoever believeth in Him should not perish, but have everlasting life. In calling me a sinner, Satan, you really comfort me above measure." With such heavenly cunning we are to meet the devil"s craft and put from us the memory of sin.
St. Paul also presents a true picture of Christ as the virgin-born Son of G.o.d, delivered into death for our sins. To entertain a true conception of Christ is important, for the devil describes Christ as an exacting and cruel judge who condemns and punishes men. Tell him that his definition of Christ is wrong, that Christ has given Himself for our sins, that by His sacrifice He has taken away the sins of the whole world.
Make ample use of this p.r.o.noun "our" Be a.s.sured that Christ has canceled the sins, not of certain persons only, but your sins. Do not permit yourself to be robbed of this lovely conception of Christ. Christ is no Moses, no law-giver, no tyrant, but the Mediator for sins, the Giver of grace and life.
We know this. Yet in the actual conflict with the devil, when he scares us with the Law, when he frightens us with the very person of the Mediator, when he misquotes the words of Christ, and distorts for us our Savior, we so easily lose sight of our sweet High-Priest.
For this reason I am so anxious for you to gain a true picture of Christ out of the words of Paul "who gave himself for our sins." Obviously, Christ is no judge to condemn us, for He gave Himself for our sins.
He does not trample the fallen but raises them. He comforts the broken-hearted. Otherwise Paul should lie when he writes "who gave himself for our sins."
I do not bother my head with speculations about the nature of G.o.d. I simply attach myself to the human Christ, and I find joy and peace, and the wisdom of G.o.d in Him. These are not new truths. I am repeating what the apostles and all teachers of G.o.d have taught long ago. Would to G.o.d we could impregnate our hearts with these truths.
VERSE 4. That he might deliver us from this present evil world.
Paul calls this present world evil because everything in it is subject to the malice of the devil, who reigns over the whole world as his domain and fills the air with ignorance, contempt, hatred, and disobedience of G.o.d. In this devil"s kingdom we live.
As long as a person is in the world he cannot by his own efforts rid himself of sin, because the world is bent upon evil. The people of the world are the slaves of the devil. If we are not in the Kingdom of Christ, it is certain we belong to the kingdom of Satan and we are pressed into his service with every talent we possess.
Take the talents of wisdom and integrity. Without Christ, wisdom is double foolishness and integrity double sin, because they not only fail to perceive the wisdom and righteousness of Christ, but hinder and blaspheme the salvation of Christ. Paul justly calls it the evil or wicked world, for when the world is at its best the world is at its worst. The grossest vices are small faults in comparison with the wisdom and righteousness of the world. These prevent men from accepting the Gospel of the righteousness of Christ. The white devil of spiritual sin is far more dangerous than the black devil of carnal sin because the wiser, the better men are without Christ, the more they are likely to ignore and oppose the Gospel.
With the words, "that he might deliver us," Paul argues that we stand in need of Christ. No other being can possibly deliver us from this present evil world. Do not let the fact disturb you that a great many people enjoy excellent reputations without Christ. Remember what Paul says, that the world with all its wisdom, might, and righteousness is the devil"s own. G.o.d alone is able to deliver us from the world.
Let us praise and thank G.o.d for His mercy in delivering us from the captivity of Satan, when we were unable to do so by our own strength.
Let us confess with Paul that all our work-righteousness is loss and dung. Let us condemn as filthy rags all talk about free will, all religious orders, ma.s.ses, ceremonies, vows, fastings, and the like.
In branding the world the devil"s kingdom of iniquity, ignorance, error, sin, death, and everlasting despair, Paul at the same time declares the Kingdom of Christ to be a kingdom of equity, light, grace, remission of sin, peace, saving health, and everlasting life into which we are translated by our Lord Jesus Christ, to whom be glory forever.
In this pa.s.sage Paul contends against the false apostles for the article of Justification. Christ, says Paul, has delivered us from this wicked kingdom of the devil and the world according to the good will, the pleasure and commandment of the Father. Hence we are not delivered by our own will, or shrewdness, or wisdom, but by the mercy and love of G.o.d, as it is written, I John 4:10, "Herein is love, not that we loved G.o.d, but that he loved us, and sent his Son to be the propitiation for our sins."
Another reason why Paul, like John, emphasizes the Father"s will is Christ"s habit of directing attention to the Father. For Christ came into the world to reconcile G.o.d with us and to draw us to the Father.
Not by curious inquiries into the nature of G.o.d shall we know G.o.d and His purpose for our salvation, but by taking hold of Christ, who according to the will of the Father has given Himself into death for our sins. When we understand this to be the will of the Father in Christ, then shall we know G.o.d to be merciful, and not angry. We shall realize that He loved us wretched sinners so much indeed that He gave us His only-begotten Son into death for us.
The p.r.o.noun "our" refers to both G.o.d and Father. He is our G.o.d and our Father. Christ"s Father and our Father are one and the same. Hence Christ said to Mary Magdalene: "Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my G.o.d, and your G.o.d."
G.o.d is our Father and our G.o.d, but only in Christ Jesus.
VERSE 5. To whom be glory for ever and ever. Amen.
Hebrew writing is interspersed with expressions of praise and grat.i.tude.
This peculiarity can be traced in the apostolic writings, particularly in those of Paul. The name of the Lord is to be mentioned with great reverence and thanksgiving.
VERSE 6. I marvel.
How patiently Paul deals with his seduced Galatians! He does not pounce on them but, like a father, he fairly excuses their error. With motherly affection he talks to them yet he does it in a way that at the same time he also reproves them. On the other hand, he is highly indignant at the seducers whom he blames for the apostasy of the Galatians. His anger bursts forth in elemental fury at the beginning of his epistle. "If any may," he cries, "preach any other gospel unto you than that ye have received, let him be accursed." Later on, in the fifth chapter, he threatens the false apostles with d.a.m.nation. "He that troubleth you shall bear his judgment, whosoever he be." He p.r.o.nounces a curse upon them. "I would they were even cut off which trouble you."
He might have addressed the Galatians after this fashion: "I am ashamed of you. Your ingrat.i.tude grieves me. I am angry with you." But his purpose was to call them back to the Gospel. With this purpose in his mind he speaks very gently to them. He could not have chosen a milder expression than this, "I marvel." It indicates his sorrow and his displeasure.
Paul minds the rule which he himself lays down in a later chapter where he says: "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Toward those who have been misled we are to show ourselves parentally affectionate, so that they may perceive that we seek not their destruction but their salvation. Over against the devil and his missionaries, the authors of false doctrines and sects, we ought to be like the Apostle, impatient, and rigorously condemnatory, as parents are with the dog that bites their little one, but the weeping child itself they soothe.
The right spirit in Paul supplies him with an extraordinary facility in handling the afflicted consciences of the fallen. The Pope and his bishops, inspired by the desire to lord it over men"s souls, crack out thunders and curses upon miserable consciences. They have no care for the saving of men"s souls. They are interested only in maintaining their position.
VERSE 6. That ye are so soon.
Paul deplores the fact that it is difficult for the mind to retain a sound and steadfast faith. A man labors for a decade before he succeeds in training his little church into orderly religion, and then some ignorant and vicious poltroon comes along to overthrow in a minute the patient labor of years. By the grace of G.o.d we have effected here in Wittenberg the form of a Christian church. The Word of G.o.d is taught as it should be, the Sacraments are administered, and everything is prosperous. This happy condition, secured by many years of arduous labors, some lunatic might spoil in a moment. This happened in the churches of Galatia which Paul had brought into life in spiritual travail. Soon after his departure, however, these Galatian churches were thrown into confusion by the false apostles.
The church is a tender plant. It must be watched. People hear a couple of sermons, scan a few pages of Holy Writ, and think they know it all.
They are bold because they have never gone through any trials of faith.
Void of the Holy Spirit, they teach what they please as long as it sounds good to the common people who are ever ready to join something new.
We have to watch out for the devil lest he sow tares among the wheat while we sleep. No sooner had Paul turned his back on the churches of Galatia, than the false apostles went to work. Therefore, let us watch over ourselves and over the whole church.
VERSE 6. I marvel that ye are so soon removed.
Again the Apostle puts in a gentle word. He does not berate the Galatians, "I marvel that ye are so unsteady, unfaithful." He says, "I marvel that ye are so soon removed." He does not address them as evildoers. He speaks to them as people who have suffered great loss. He condemns those who removed them rather than the Galatians. At the same time he gently reproves them for permitting themselves to be removed.
The criticism is implied that they should have been rather a little more settled in their beliefs. If they had taken better hold of the Word they could not have been removed so easily.
Jerome thinks that Paul is playing upon the name Galatians, deriving it from the Hebrew word Galath, which means fallen or carried away, as though Paul wanted to say, "You are true Galatians, i.e., fallen away in name and in fact." Some believe that the Germans are descended from the Galatians. There may be something to that. For the Germans are not unlike the Galatians in their lack of constancy. At first we Germans are very enthusiastic, but presently our emotions cool and we become slack.
When the light of the Gospel first came to us many were zealous, heard sermons greedily, and held the ministry of G.o.d"s Word in high esteem.
But now that religion has been reformed, many who formerly were such earnest disciples have discarded the Word of G.o.d, have become sow-bellies like the foolish and inconsistent Galatians.
VERSE 6. From him that called you into the grace of Christ.
The reading is a little doubtful. The sentence may be construed to read: "From that Christ that called you into grace"; or it may be construed to read: "From G.o.d that called you into the grace of Christ." I prefer the former for it seems to me that Paul"s purpose is to impress upon us the benefits of Christ. This reading also preserves the implied criticism that the Galatians withdrew themselves from that Christ who had called them not unto the law, but unto grace. With Paul we decry the blindness and perverseness of men in that they will not receive the message of grace and salvation, or having received it they quickly let go of it, in spite of the fact that the Gospel bestows all good things spiritual: forgiveness of sins, true righteousness, peace of conscience, everlasting life; and all good things temporal: good judgment, good government and peace.
Why does the world abhor the glad tidings of the Gospel and the blessings that go with it? Because the world is the devil"s. Under his direction the world persecutes the Gospel and would if it could nail again Christ, the Son of G.o.d, to the Cross although He gave Himself into death for the sins of the world. The world dwells in darkness. The world is darkness.
Paul accentuates the point that the Galatians had been called by Christ unto grace. "I taught you the doctrine of grace and of liberty from the Law, from sin and wrath, that you should be free in Christ, and not slaves to the hard laws of Moses. Will you allow yourselves to be carried away so easily from the living fountain of grace and life?"
VERSE 6. Unto another gospel.
Note the resourcefulness of the devil. Heretics do not advertise their errors. Murderers, adulterers, thieves disguise themselves. So the devil masquerades all his devices and activities. He puts on white to make himself look like an angel of light. He is astoundingly clever to sell his patent poison for the Gospel of Christ. Knowing Satan"s guile, Paul sardonically calls the doctrine of the false apostles "another gospel,"
as if he would say, "You Galatians have now another gospel, while my Gospel is no longer esteemed by you."
We infer from this that the false apostles had depreciated the Gospel of Paul among the Galatians on the plea that it was incomplete.
Their objection to Paul"s Gospel is identical to that recorded in the fifteenth chapter of the Book of Acts to the effect that it was not enough for the Galatians to believe in Christ, or to be baptized, but that it was needful to circ.u.mcise them, and to command them to keep the law of Moses, for "except ye be circ.u.mcised after the manner of Moses, ye cannot be saved." As though Christ were a workman who had begun a building and left it for Moses to finish.
Today the Anabaptists and others, finding it difficult to condemn us, accuse us Lutherans of timidity in professing the whole truth. They grant that we have laid the foundation in Christ, but claim that we have failed to go through with the building. In this way these perverse fanatics parade their cursed doctrine as the Word of G.o.d, and, flying the flag of G.o.d"s name, they deceive many. The devil knows better than to appear ugly and black. He prefers to carry on his nefarious activities in the name of G.o.d. Hence the German proverb: "All mischief begins in the name of G.o.d."
When the devil sees that he cannot hurt the cause of the Gospel by destructive methods, he does it under the guise of correcting and advancing the cause of the Gospel. He would like best of all to persecute us with fire and sword, but this method has availed him little because through the blood of martyrs the church has been watered. Unable to prevail by force, he engages wicked and unG.o.dly teachers who at first make common cause with us, then claim that they are particularly called to teach the hidden mysteries of the Scriptures to superimpose upon the first principles of Christian doctrine that we teach. This sort of thing brings the Gospel into trouble. May we all cling to the Word of Christ against the wiles of the devil, "for we wrestle not against flesh and blood, but against princ.i.p.alities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."
VERSE 7. Which is not another; but there be some that trouble you.