COMMENTARY ON THE EPISTLE TO THE GALATIANS
(1535)
By Martin Luther
Translated by Theodore Graebner
PREFACE
The preparation of this edition of Luther’s Commentary on Galatians was
first suggested to me by Mr. P. J. Zondervan, of the firm of publishers,
in March, 1937. The consultation had the twofold merit of definiteness
and brevity.
“Luther is still the greatest name in Protestantism. We want you to
help us publish some leading work of Luther’s for the general American
market. Will you do it?”
“I will, on one condition.”
“And what is that?”
“The condition is that I will be permitted to make Luther talk American,
‘streamline’ him, so to speak--because you will never get people,
whether in or outside the Lutheran Church, actually to read Luther
unless we make him talk as he would talk today to Americans.”
I illustrated the point by reading to Mr. Zondervan a few sentences from
an English translation lately reprinted by an American publisher, of one
of Luther’s outstanding reformatory essays.
The demonstration seemed to prove convincing for it was agreed that one
may as well offer Luther in the original German or Latin as expect the
American church-member to read any translations that would adhere to
Luther’s German or Latin constructions and employ the Mid-Victorian type
of English characteristic of the translations now on the market.
“And what book would be your choice?”
“There is one book that Luther himself likes better than any other. Let
us begin with that: his Commentary on Galatians...”
The undertaking, which seemed so attractive when viewed as a literary
task, proved a most difficult one, and at times became oppressive.
The Letter to the Galatians consists of six short chapters. Luther’s
commentary fills seven hundred and thirty-three octavo pages in the
Weidman Edition of his works. It was written in Latin. We were resolved
not to present this entire mass of exegesis. It would have run to more
than fifteen hundred pages, ordinary octavo (like this), since it
is impossible to use the compressed structure of sentences which is
characteristic of Latin, and particularly of Luther’s Latin. The work
had to be condensed. German and English translations are available,
but the most acceptable English version, besides laboring under the
handicaps of an archaic style, had to be condensed into half its volume
in order to accomplish the “streamlining” of the book. Whatever merit
the translation now presented to the reader may possess should be
written to the credit of Rev. Gerhardt Mahler of Geneva, N.Y., who came
to my assistance in a very busy season by making a rough draft of the
translation and later preparing a revision of it, which forms the basis
of the final draft submitted to the printer. A word should now be said
about the origin of Luther’s Commentary on Galatians.
The Reformer had lectured on this Epistle of St. Paul’s in 1519 and
again in 1523. It was his favorite among all the Biblical books. In his
table talks the saying is recorded: “The Epistle to the Galatians is
my epistle. To it I am as it were in wedlock. It is my Katherine.” Much
later when a friend of his was preparing an edition of all his Latin
works, he remarked to his home circle: “If I had my way about it
they would republish only those of my books which have doctrine. My
Galatians, for instance.” The lectures which are preserved in the works
herewith submitted to the American public were delivered in 1531. They
were taken down by George Roerer, who held something of a deanship
at Wittenberg University and who was one of Luther’s aids in the
translation of the Bible. Roerer took down Luther’s lectures and this
manuscript has been preserved to the present day, in a copy which
contains also additions by Veit Dietrich and by Cruciger, friends of
Roerer’s, who with him attended Luther’s lectures. In other words, these
three men took down the lectures which Luther addressed to his students
in the course of Galatians, and Roerer prepared the manuscript for
the printer. A German translation by Justus Menius appeared in the
Wittenberg Edition of Luther’s writings, published in 1539.
The importance of this Commentary on Galatians for the history of
Protestantism is very great. It presents like no other of Luther’s
writings the central thought of Christianity, the justification of the
sinner for the sake of Christ’s merits alone. We have permitted in the
final revision of the manuscript many a passage to stand which seemed
weak and ineffectual when compared with the trumpet tones of the Latin
original. But the essence of Luther’s lectures is there. May the reader
accept with indulgence where in this translation we have gone too far in
modernizing Luther’s expression--making him “talk American.”
At the end of his lectures in 1531, Luther uttered a brief prayer and
then dictated two Scriptural texts, which we shall inscribe at the end
of these introductory remarks:
“The Lord who has given us power to teach and to hear, let Him also give
us the power to serve and to do.”
LUKE 2
Glory to God in the highest,
And on earth peace,
Good will to men.
ISAIAH 40
The Word of our God shall stand forever.
THEODORE GRAEBNER
St. Louis, Missouri
FROM LUTHER’S INTRODUCTION, 1538
In my heart reigns this one article, faith in my dear Lord Christ,
the beginning, middle and end of whatever spiritual and divine
thoughts I may have, whether by day or by night.
CHAPTER 1
VERSE 1. Paul, an apostle, (not of men, neither by man, but by Jesus
Christ, and God the Father, who raised him from the dead).
St. Paul wrote this epistle because, after his departure from the
Galatian churches, Jewish-Christian fanatics moved in, who perverted
Paul’s Gospel of man’s free justification by faith in Christ Jesus.
The world bears the Gospel a grudge because the Gospel condemns the
religious wisdom of the world. Jealous for its own religious views, the
world in turn charges the Gospel with being a subversive and licentious
doctrine, offensive to God and man, a doctrine to be persecuted as the
worst plague on earth.
As a result we have this paradoxical situation: The Gospel supplies the
world with the salvation of Jesus Christ, peace of conscience, and every
blessing. Just for that the world abhors the Gospel.
These Jewish-Christian fanatics who pushed themselves into the Galatian
churches after Paul’s departure, boasted that they were the descendants
of Abraham, true ministers of Christ, having been trained by the
apostles themselves, that they were able to perform miracles.
In every way they sought to undermine the authority of St. Paul. They
said to the Galatians: “You have no right to think highly of Paul. He
was the last to turn to Christ. But we have seen Christ. We heard Him
preach. Paul came later and is beneath us. It is possible for us to be
in error--we who have received the Holy Ghost? Paul stands alone. He has
not seen Christ, nor has he had much contact with the other apostles.
Indeed, he persecuted the Church of Christ for a long time.”
When men claiming such credentials come along, they deceive not only the
naive, but also those who seemingly are well-established in the faith.
This same argument is used by the papacy. “Do you suppose that God for
the sake of a few Lutheran heretics would disown His entire Church? Or
do you suppose that God would have left His Church floundering in error
all these centuries?” The Galatians were taken in by such arguments with
the result that Paul’s authority and doctrine were drawn in question.
Against these boasting, false apostles, Paul boldly defends his
apostolic authority and ministry. Humble man that he was, he will not
now take a back seat. He reminds them of the time when he opposed Peter
to his face and reproved the chief of the apostles.
Paul devotes the first two chapters to a defense of his office and his
Gospel, affirming that he received it, not from men, but from the Lord
Jesus Christ by special revelation, and that if he or an angel from
heaven preach any other gospel than the one he had preached, he shall be
accursed.
The Certainty of Our Calling
Every minister should make much of his calling and impress upon others
the fact that he has been delegated by God to preach the Gospel. As the
ambassador of a government is honored for his office and not for his
private person, so the minister of Christ should exalt his office in
order to gain authority among men. This is not vain glory, but needful
glorying.
Paul takes pride in his ministry, not to his own praise but to the
praise of God. Writing to the Romans, he declares, “Inasmuch as I am
the apostle of the Gentiles, I magnify mine office,” i.e., I want to be
received not as Paul of Tarsus, but as Paul the apostle and ambassador
of Jesus Christ, in order that people might be more eager to hear. Paul
exalts his ministry out of the desire to make known the name, the grace,
and the mercy of God.
VERSE 1. Paul, an apostle, (not of men, etc.)
Paul loses no time in defending himself against the charge that he had
thrust himself into the ministry. He says to the Galatians: “My call may
seem inferior to you. But those who have come to you are either called
of men or by man. My call is the highest possible, for it is by Jesus
Christ, and God the Father.”
When Paul speaks of those called “by men,” I take it he means those whom
neither God nor man sent, but who go wherever they like and speak for
themselves.
When Paul speaks of those called “by man” I take it he means those who
have a divine call extended to them through other persons. God calls
in two ways. Either He calls ministers through the agency of men, or
He calls them directly as He called the prophets and apostles. Paul
declares that the false apostles were called or sent neither by men, nor
by man. The most they could claim is that they were sent by others. “But
as for me I was called neither of men, nor by man, but directly by Jesus
Christ. My call is in every respect like the call of the apostles. In
fact I am an apostle.”
Elsewhere Paul draws a sharp distinction between an apostleship and
lesser functions, as in I Corinthians 12:28: “And God hath set some in
the church; first, apostles; secondarily, prophets; thirdly, teachers.”
He mentions the apostles first because they were appointed directly by
God.
Matthias was called in this manner. The apostles chose two candidates
and then cast lots, praying that God would indicate which one He would
have. To be an apostle he had to have his appointment from God. In the
same manner Paul was called as the apostle of the Gentiles.
The call is not to be taken lightly. For a person to possess knowledge
is not enough. He must be sure that he is properly called. Those who
operate without a proper call seek no good purpose. God does not bless
their labors. They may be good preachers, but they do not edify. Many of
the fanatics of our day pronounce words of faith, but they bear no good
fruit, because their purpose is to turn men to their perverse opinions.
On the other hand, those who have a divine call must suffer a good
deal of opposition in order that they may become fortified against the
running attacks of the devil and the world.
This is our comfort in the ministry, that ours is a divine office to
which we have been divinely called. Reversely, what an awful thing it
must be for the conscience if one is not properly called. It spoils
one’s best work. When I was a young man I thought Paul was making too
much of his call. I did not understand his purpose. I did not then
realize the importance of the ministry. I knew nothing of the doctrine
of faith because we were taught sophistry instead of certainty, and
nobody understood spiritual boasting. We exalt our calling, not to gain
glory among men, or money, or satisfaction, or favor, but because people
need to be assured that the words we speak are the words of God. This is
no sinful pride. It is holy pride.
VERSE 1. And God the Father, who raised him from the dead.
Paul is so eager to come to the subject matter of his epistle, the
righteousness of faith in opposition to the righteousness of works, that
already in the title he must speak his mind. He did not think it quite
enough to say that he was an apostle “by Jesus Christ”; he adds, “and
God the Father, who raised him from the dead.”
The clause seems superfluous on first sight. Yet Paul had a good reason
for adding it. He had to deal with Satan and his agents who endeavored
to deprive him of the righteousness of Christ, who was raised by God the
Father from the dead. These perverters of the righteousness of Christ
resist the Father and the Son, and the works of them both.
In this whole epistle Paul treats of the resurrection of Christ. By His
resurrection Christ won the victory over law, sin, flesh, world, devil,
death, hell, and every evil. And this His victory He donated unto us.
These many tyrants and enemies of ours may accuse and frighten us, but
they dare not condemn us, for Christ, whom God the Father has raised
from the dead is our righteousness and our victory.
Do you notice how well suited to his purpose Paul writes? He does not
say, “By God who made heaven and earth, who is Lord of the angels,” but
Paul has in mind the righteousness of Christ, and speaks to the point,
saying, “I am an apostle, not of men, neither by man, but by Jesus
Christ, and God the Father, who raised him from the dead.”
VERSE 2. And all the brethren which are with me.
This should go far in shutting the mouths of the false apostles. Paul’s
intention is to exalt his own ministry while discrediting theirs. He
adds for good measure the argument that he does not stand alone, but
that all the brethren with him attest to the fact that his doctrine
is divinely true. “Although the brethren with me are not apostles like
myself, yet they are all of one mind with me, think, write, and teach as
I do.”
VERSE 2. Unto the churches of Galatia.
Paul had preached the Gospel throughout Galatia, founding many churches
which after his departure were invaded by the false apostles. The
Anabaptists in our time imitate the false apostles. They do not go where
the enemies of the Gospel predominate. They go where the Christians are.
Why do they not invade the Catholic provinces and preach their doctrine
to godless princes, bishops, and doctors, as we have done by the help of
God? These soft martyrs take no chances. They go where the Gospel has
a hold, so that they may not endanger their lives. The false apostles
would not go to Jerusalem of Caiaphas, or to the Rome of the Emperor,
or to any other place where no man had preached before as Paul and the
other apostles did. But they came to the churches of Galatia, knowing
that where men profess the name of Christ they may feel secure.
It is the lot of God’s ministers not only to suffer opposition at the
hand of a wicked world, but also to see the patient indoctrination of
many years quickly undone by such religious fanatics. This hurts more
than the persecution of tyrants. We are treated shabbily on the outside
by tyrants, on the inside by those whom we have restored to the liberty
of the Gospel, and also by false brethren. But this is our comfort and
our glory, that being called of God we have the promise of everlasting
life. We look for that reward which “eye hath not seen, nor ear heard,
neither hath entered into the heart of man.”
Jerome raises the question why Paul called them churches that were no
churches, inasmuch as the Galatians had forsaken the grace of Christ
for the law of Moses. The proper answer is: Although the Galatians had
fallen away from the doctrine of Paul, baptism, the Gospel, and the
name of Christ continued among them. Not all the Galatians had become
perverted. There were some who clung to the right view of the Word and
the Sacraments. These means cannot be contaminated. They remain divine
regardless of men’s opinion. Wherever the means of grace are found,
there is the Holy Church, even though Antichrist reigns there. So much
for the title of the epistle. Now follows the greeting of the apostle.
VERSE 3. Grace be to you, and peace, from God the Father, and from our
Lord Jesus Christ.
The terms of grace and peace are common terms with Paul and are now
pretty well understood. But since we are explaining this epistle, you
will not mind if we repeat what we have so often explained elsewhere.
The article of justification must be sounded in our ears incessantly
because the frailty of our flesh will not permit us to take hold of it
perfectly and to believe it with all our heart.
The greeting of the Apostle is refreshing. Grace remits sin, and peace
quiets the conscience. Sin and conscience torment us, but Christ has
overcome these fiends now and forever. Only Christians possess this
victorious knowledge given from above. These two terms, grace and peace,
constitute Christianity. Grace involves the remission of sins, peace,
and a happy conscience. Sin is not canceled by lawful living, for no
person is able to live up to the Law. The Law reveals guilt, fills the
conscience with terror, and drives men to despair. Much less is sin
taken away by man-invented endeavors. The fact is, the more a person
seeks credit for himself by his own efforts, the deeper he goes into
debt. Nothing can take away sin except the grace of God. In actual
living, however, it is not so easy to persuade oneself that by grace
alone, in opposition to every other means, we obtain the forgiveness of
our sins and peace with God.
The world brands this a pernicious doctrine. The world advances free
will, the rational and natural approach of good works, as the means of
obtaining the forgiveness of sin. But it is impossible to gain peace
of conscience by the methods and means of the world. Experience proves
this. Various holy orders have been launched for the purpose of securing
peace of conscience through religious exercises, but they proved
failures because such devices only increase doubt and despair. We find
no rest for our weary bones unless we cling to the word of grace.
The Apostle does not wish the Galatians grace and peace from the
emperor, or from kings, or from governors, but from God the Father. He
wishes them heavenly peace, the kind of which Jesus spoke when He
said, “Peace I leave unto you: my peace I give unto you.” Worldly peace
provides quiet enjoyment of life and possessions. But in affliction,
particularly in the hour of death, the grace and peace of the world will
not deliver us. However, the grace and peace of God will. They make a
person strong and courageous to bear and to overcome all difficulties,
even death itself, because we have the victory of Christ’s death and the
assurance of the forgiveness of our sins.
Men Should Not Speculate About the Nature of God
The Apostle adds to the salutation the words, “and from our Lord Jesus
Christ.” Was it not enough to say, “from God the Father”?
It is a principle of the Bible that we are not to inquire curiously into
the nature of God. “There shall no man see me, and live,” Exodus 33:20.
All who trust in their own merits to save them disregard this principle
and lose sight of the Mediator, Jesus Christ.
True Christian theology does not inquire into the nature of God, but
into God’s purpose and will in Christ, whom God incorporated in our
flesh to live and to die for our sins. There is nothing more dangerous
than to speculate about the incomprehensible power, wisdom, and majesty
of God when the conscience is in turmoil over sin. To do so is to lose
God altogether because God becomes intolerable when we seek to measure
and to comprehend His infinite majesty.
We are to seek God as Paul tells us in I Corinthians 1:23, 24: “We
preach Christ crucified, unto the Jews a stumbling block, and unto
the Greeks foolishness; but unto them which are called, both Jews and
Greeks, Christ the power of God, and the wisdom of God.” Begin with
Christ. He came down to earth, lived among men, suffered, was crucified,
and then He died, standing clearly before us, so that our hearts and
eyes may fasten upon Him. Thus we shall be kept from climbing into
heaven in a curious and futile search after the nature of God.
If you ask how God may be found, who justifies sinners, know that there
is no other God besides this man Christ Jesus. Embrace Him, and forget
about the nature of God. But these fanatics who exclude our Mediator in
their dealings with God, do not believe me. Did not Christ Himself
say: “I am the way, and the truth, and the life: no man cometh unto the
Father, but by me”? Without Christ there is no access to the Father, but
futile rambling; no truth, but hypocrisy; no life, but eternal death.
When you argue about the nature of God apart from the question of
justification, you may be as profound as you like. But when you deal
with conscience and with righteousness over against the law, sin, death,
and the devil, you must close your mind to all inquiries into the nature
of God, and concentrate upon Jesus Christ, who says, “Come unto me,
all ye that labor and are heavy laden, and I will give you rest.” Doing
this, you will recognize the power, and majesty condescending to your
condition according to Paul’s statement to the Colossians, “In Christ
are hid all the treasures of wisdom and knowledge,” and, “In him
dwelleth all the fulness of the Godhead bodily.” Paul in wishing grace
and peace not alone from God the Father, but also from Jesus Christ,
wants to warn us against the curious incursions into the nature of
God. We are to hear Christ, who has been appointed by the Father as our
divine Teacher.
Christ is God by Nature
At the same time, Paul confirms our creed, “that Christ is very God.” We
need such frequent confirmation of our faith, for Satan will not fail
to attack it. He hates our faith. He knows that it is the victory which
overcometh him and the world. That Christ is very God is apparent in
that Paul ascribes to Him divine powers equally with the Father, as for
instance, the power to dispense grace and peace. This Jesus could not do
unless He were God.
To bestow peace and grace lies in the province of God, who alone can
create these blessings. The angels cannot. The apostles could
only distribute these blessings by the preaching of the Gospel. In
attributing to Christ the divine power of creating and giving grace,
peace, everlasting life, righteousness, and forgiveness of sins, the
conclusion is inevitable that Christ is truly God. Similarly, St. John
concludes from the works attributed to the Father and the Son that they
are divinely One. Hence, the gifts which we receive from the Father and
from the Son are one and the same. Otherwise Paul should have written:
“Grace from God the Father, and peace from our Lord Jesus Christ.” In
combining them he ascribes them equally to the Father and the Son. I
stress this on account of the many errors emanating from the sects.
The Arians were sharp fellows. Admitting that Christ had two natures,
and that He is called “very God of very God,” they were yet able to deny
His divinity. The Arians took Christ for a noble and perfect creature,
superior even to the angels, because by Him God created heaven and
earth. Mohammed also speaks highly of Christ. But all their praise is
mere palaver to deceive men. Paul’s language is different. To paraphrase
him: “You are established in this belief that Christ is very God because
He gives grace and peace, gifts which only God can create and bestow.”
VERSE 4. Who gave himself for our sins.
Paul sticks to his theme. He never loses sight of the purpose of his
epistle. He does not say, “Who received our works,” but “who gave.” Gave
what? Not gold, or silver, or paschal lambs, or an angel, but Himself.
What for? Not for a crown, or a kingdom, or our goodness, but for our
sins. These words are like so many thunderclaps of protest from heaven
against every kind and type of self-merit. Underscore these words, for
they are full of comfort for sore consciences.
How may we obtain remission of our sins? Paul answers: “The man who is
named Jesus Christ and the Son of God gave himself for our sins.”
The heavy artillery of these words explodes papacy, works, merits,
superstitions. For if our sins could be removed by our own efforts, what
need was there for the Son of God to be given for them? Since Christ was
given for our sins it stands to reason that they cannot be put away by
our own efforts.
This sentence also defines our sins as great, so great, in fact, that
the whole world could not make amends for a single sin. The greatness
of the ransom, Christ, the Son of God, indicates this. The vicious
character of sin is brought out by the words “who gave himself for our
sins.” So vicious is sin that only the sacrifice of Christ could atone
for sin. When we reflect that the one little word “sin” embraces
the whole kingdom of Satan, and that it includes everything that is
horrible, we have reason to tremble. But we are careless. We make light
of sin. We think that by some little work or merit we can dismiss sin.
This passage, then, bears out the fact that all men are sold under sin.
Sin is an exacting despot who can be vanquished by no created power, but
by the sovereign power of Jesus Christ alone.
All this is of wonderful comfort to a conscience troubled by the
enormity of sin. Sin cannot harm those who believe in Christ, because
He has overcome sin by His death. Armed with this conviction, we
are enlightened and may pass judgment upon the papists, monks, nuns,
priests, Mohammedans, Anabaptists, and all who trust in their own
merits, as wicked and destructive sects that rob God and Christ of the
honor that belongs to them alone.
Note especially the pronoun “our” and its significance. You will readily
grant that Christ gave Himself for the sins of Peter, Paul, and others
who were worthy of such grace. But feeling low, you find it hard to
believe that Christ gave Himself for your sins. Our feelings shy at
a personal application of the pronoun “our” and we refuse to have
anything to do with God until we have made ourselves worthy by good
deeds.
This attitude springs from a false conception of sin, the conception
that sin is a small matter, easily taken care of by good works; that
we must present ourselves unto God with a good conscience; that we must
feel no sin before we may feel that Christ was given for our sins.
This attitude is universal and particularly developed in those who
consider themselves better than others. Such readily confess that
they are frequent sinners, but they regard their sins as of no such
importance that they cannot easily be dissolved by some good action, or
that they may not appear before the tribunal of Christ and demand the
reward of eternal life for their righteousness. Meantime they pretend
great humility and acknowledge a certain degree of sinfulness for which
they soulfully join in the publican’s prayer, “God be merciful to me
a sinner.” But the real significance and comfort of the words “for our
sins” is lost upon them.
The genius of Christianity takes the words of Paul “who gave himself for
our sins” as true and efficacious. We are not to look upon our sins as
insignificant trifles. On the other hand, we are not to regard them
as so terrible that we must despair. Learn to believe that Christ
was given, not for picayune and imaginary transgressions, but for
mountainous sins; not for one or two, but for all; not for sins that can
be discarded, but for sins that are stubbornly ingrained.
Practice this knowledge and fortify yourself against despair,
particularly in the last hour, when the memory of past sins assails the
conscience. Say with confidence: “Christ, the Son of God, was given not
for the righteous, but for sinners. If I had no sin I should not need
Christ. No, Satan, you cannot delude me into thinking I am holy. The
truth is, I am all sin. My sins are not imaginary transgressions,
but sins against the first table, unbelief, doubt, despair, contempt,
hatred, ignorance of God, ingratitude towards Him, misuse of His name,
neglect of His Word, etc.; and sins against the second table,
dishonor of parents, disobedience of government, coveting of another’s
possessions, etc. Granted that I have not committed murder, adultery,
theft, and similar sins in deed, nevertheless I have committed them in
the heart, and therefore I am a transgressor of all the commandments of
God.
“Because my transgressions are multiplied and my own efforts at
self-justification rather a hindrance than a furtherance, therefore
Christ the Son of God gave Himself into death for my sins.” To believe
this is to have eternal life.
Let us equip ourselves against the accusations of Satan with this and
similar passages of Holy Scripture. If he says, “Thou shalt be damned,”
you tell him: “No, for I fly to Christ who gave Himself for my sins. In
accusing me of being a damnable sinner, you are cutting your own throat,
Satan. You are reminding me of God’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 God, 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 pronoun “our” Be assured 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 God. I
simply attach myself to the human Christ, and I find joy and peace, and
the wisdom of God in Him. These are not new truths. I am repeating what
the apostles and all teachers of God have taught long ago. Would to God
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 God. 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. God alone is able to deliver us from the world.
Let us praise and thank God 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, masses, 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 passage 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
God, as it is written, I John 4:10, “Herein is love, not that we loved
God, 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 God with us and to draw us to the Father.
Not by curious inquiries into the nature of God shall we know God
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 God 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 pronoun “our” refers to both God and Father. He is our God 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 God, and your God.”
God is our Father and our God, 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 gratitude.
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 damnation. “He that troubleth you
shall bear his judgment, whosoever he be.” He pronounces 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 ingratitude 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 God we have effected here in
Wittenberg the form of a Christian church. The Word of God 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 God’s Word in high esteem.
But now that religion has been reformed, many who formerly were
such earnest disciples have discarded the Word of God, 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 God 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 God, 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 circumcise them, and to command them to keep the
law of Moses, for “except ye be circumcised 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 God, and, flying
the flag of God’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 God. Hence the German proverb: “All mischief
begins in the name of God.”
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 ungodly 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 principalities, 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.
Here again the apostle excuses the Galatians, while he blames the false
apostles for disturbing their consciences and for stealing them out
of his hand. How angry he gets at these deceivers! He calls them
troublemakers, seducers of poor consciences.
This passage adduces further evidence that the false apostles defamed
Paul as an imperfect apostle and a weak and erroneous preacher. They
condemn Paul, Paul condemns them. Such warfare of condemnation is always
going on in the church. The papists and the fanatics hate us, condemn
our doctrine, and want to kill us. We in turn hate and condemn their
cursed doctrine. In the meanwhile the people are uncertain whom to
follow and which way to turn, for it is not given to everybody to
judge these matters. But the truth will win out. So much is certain,
we persecute no man, neither does our doctrine trouble men. On the
contrary, we have the testimony of many good men who thank God on their
knees for the consolation that our doctrine has brought them. Like Paul,
we are not to blame that the churches have trouble. The fault lies with
the Anabaptists and other fanatics.
Every teacher of work-righteousness is a trouble-maker. Has it never
occurred to you that the pope, cardinals, bishops, monks, and that the
whole synagogue of Satan are trouble-makers? The truth is, they are
worse than false apostles. The false apostles taught that in addition
to faith in Christ the works of the Law of God were necessary unto
salvation. But the papists omit faith altogether and teach self-devised
traditions and works that are not commanded of God, indeed are contrary
to the Word of God, and for these traditions they demand preferred
attention and obedience.
Paul calls the false apostles troublers of the church because they
taught circumcision and the keeping of the Law as needful unto
salvation. They insisted that the Law must be observed in every detail.
They were supporters in this contention by the Jews, with the result
that those who were not firmly established in faith were easily
persuaded that Paul was not a sincere teacher of God because he ignored
the Law. The Jews were offended at the idea that the Law of God
should be entirely ignored by Paul and that the Gentiles, former
idol-worshippers, should gratuitously attain to the station of God’s
people without circumcision, without the penitentiary performance of the
law, by grace alone through faith in Christ Jesus.
These criticisms were amplified by the false apostles. They accused
Paul of designs to abolish the law of God and the Jewish dispensation,
contrary to the law of God, contrary to their Jewish heritage, contrary
to apostolic example, contrary to Paul’s own example. They demanded that
Paul be shunned as a blasphemer and a rebel, while they were to be heard
as true teachers of the Gospel and authentic disciples of the apostles.
Thus Paul stood defamed among the Galatians. He was forced to attack the
false apostles. He did so without hesitation.
VERSE 7. And would pervert the gospel of Christ.
To paraphrase this sentence: “These false apostles do not merely trouble
you, they abolish Christ’s Gospel. They act as if they were the only
true Gospel-preachers. For all that they muddle Law and Gospel. As a
result they pervert the Gospel. Either Christ must live and the Law
perish, or the Law remains and Christ must perish; Christ and the Law
cannot dwell side by side in the conscience. It is either grace or law.
To muddle the two is to eliminate the Gospel of Christ entirely.”
It seems a small matter to mingle the Law and Gospel, faith and works,
but it creates more mischief than man’s brain can conceive. To mix Law
and Gospel not only clouds the knowledge of grace, it cuts out Christ
altogether.
The words of Paul, “and would pervert the gospel of Christ,” also
indicate how arrogant these false apostles were. They were shameless
boasters. Paul simply had to exalt his own ministry and Gospel.
VERSE 8. But though we, or an angel from heaven, preach any other
gospel unto you than that which we have preached unto you, let him
be accursed.
Paul’s zeal for the Gospel becomes so fervent that it almost leads him
to curse angels. “I would rather that I, my brethren, yes, the angels of
heaven be anathematized than that my gospel be overthrown.”
The Greek word _anathema_, Hebrew _herem_, means to accurse, execrate,
to damn. Paul first (hypothetically) curses himself. Knowing persons
first find fault with themselves in order that they may all the more
earnestly reprove others.
Paul maintains that there is no other gospel besides the one he
had preached to the Galatians. He preached, not a gospel of his own
invention, but the very same Gospel God had long ago prescribed in the
Sacred Scriptures. No wonder Paul pronounces curses upon himself and
upon others, upon the angels of heaven, if anyone should dare to preach
any other gospel than Christ’s own.
VERSE 9. As we said before, so say I now again. If any man preach
any other gospel unto you than that ye have received, let him be
accursed.
Paul repeats the curse, directing it now upon other persons. Before, he
cursed himself, his brethren, and an angel from heaven. “Now,” he says,
“if there are any others who preach a gospel different from that you
have received from us, let them also be accursed.” Paul herewith curses
and excommunicates all false teachers including his opponents. He is so
worked up that he dares to curse all who pervert his Gospel. Would to
God that this terrible pronouncement of the Apostle might strike fear
into the hearts of all who pervert the Gospel of Paul.
The Galatians might say: “Paul, we do not pervert the Gospel you have
brought unto us. We did not quite understand it. That is all. Now these
teachers who came after you have explained everything so beautifully.”
This explanation the Apostle refuses to accept. They must add nothing;
they must correct nothing. “What you received from me is the genuine
Gospel of God. Let it stand. If any man brings any other gospel than the
one I brought you, or promises to deliver better things than you have
received from me, let him be accursed.”
In spite of this emphatic denunciation so many accept the pope as the
supreme judge of the Scriptures. “The Church,” they say, “chose only
four gospels. The Church might have chosen more. Ergo the Church is
above the Gospel.” With equal force one might argue: “I approve the
Scriptures. Ergo I am above the Scriptures. John the Baptist confessed
Christ. Hence he is above Christ.” Paul subordinates himself, all
preachers, all the angels of heaven, everybody to the Sacred Scriptures.
We are not the masters, judges, or arbiters, but witnesses, disciples,
and confessors of the Scriptures, whether we be pope, Luther, Augustine,
Paul, or an angel from heaven.
VERSE 10. For do I now persuade men, or God?
With the same vehemence Paul continues: “You Galatians ought to be able
to tell from my preaching and from the many afflictions which I have
endured, whether I serve men or God. Everybody can see that my preaching
has stirred up persecution against me everywhere, and has earned for me
the cruel hatred of my own people, in fact the hatred of all men. This
should convince you that by my preaching I do not seek the favor and
praise of men, but the glory of God.”
No man can say that we are seeking the favor and praise of men with our
doctrine. We teach that all men are naturally depraved. We condemn
man’s free will, his strength, wisdom, and righteousness. We say that we
obtain grace by the free mercy of God alone for Christ’s sake. This is
no preaching to please men. This sort of preaching procures for us
the hatred and disfavor of the world, persecutions, excommunications,
murders, and curses.
“Can’t you see that I seek no man’s favor by my doctrine?” asks Paul.
“If I were anxious for the favor of men I would flatter them. But what
do I do? I condemn their works. I teach things only that I have been
commanded to teach from above. For that I bring down upon my head
the wrath of Jews and Gentiles. My doctrine must be right. It must
be divine. Any other doctrine cannot be better than mine. Any other
doctrine must be false and wicked.”
With Paul we boldly pronounce a curse upon every doctrine that does not
agree with ours. We do not preach for the praise of men, or the favor of
princes. We preach for the favor of God alone whose grace and mercy we
proclaim. Whosoever teaches a gospel contrary to ours, or different from
ours, let us be bold to say that he is sent of the devil.
VERSE 10. Or do I seek to please men?
“Do I serve men or God?” Paul keeps an eye on the false apostles, those
flatterers of men. They taught circumcision to avoid the hatred and
persecution of men.
To this day you will find many who seek to please men in order that they
may live in peace and security. They teach whatever is agreeable to men,
no matter whether it is contrary to God’s Word or their own conscience.
But we who endeavor to please God and not men, stir up hell itself. We
must suffer reproach, slanders, death.
For those who go about to please men we have a word from Christ recorded
in the fifth chapter of St. John: “How can ye believe, which receive
honor one of another, and seek not the honor that cometh from God
alone?”
VERSE 10. For if I yet pleased men, I should not be the servant of
Christ.
Observe the consummate cleverness with which the false apostles went
about to bring Paul into disrepute. They combed Paul’s writings for
contradictions (our opponents do the same) to accuse him of teaching
contradictory things. They found that Paul had circumcised Timothy
according to the Law, that Paul had purified himself with four other men
in the Temple at Jerusalem, that Paul had shaven his head at Cenchrea.
The false apostles slyly suggested that Paul had been constrained by
the other apostles to observe these ceremonial laws. We know that Paul
observed these _decora_ out of charitable regard for the weak brethren.
He did not want to offend them. But the false apostles turned Paul’s
charitable regard to his disadvantage. If Paul had preached the Law and
circumcision, if he had commended the strength and free will of man, he
would not have been so obnoxious to the Jews. On the contrary they would
have praised his every action.
VERSES 11, 12. But I certify you, brethren, that the gospel which
was preached of me is not after man. For I neither received it of
man, neither was I taught it, but by the revelation of Jesus Christ.
This passage constitutes Paul’s chief defense against the accusations of
his opponents. He maintains under oath that he received his Gospel not
from men, but by the revelation of Jesus Christ.
In declaring that his Gospel is not after man, Paul does not merely wish
to state that his Gospel is not mundane. The false apostles made the
same claim for their gospel. Paul means to say that he learned his
Gospel not in the usual and accepted manner through the agency of men
by hearing, reading, or writing. He received the Gospel by special
revelation directly from Jesus Christ.
Paul received his Gospel on the way to Damascus when Christ appeared to
him. St. Luke furnishes an account of the incident in the ninth chapter
of the Book of Acts. “Arise,” said Christ to Paul, “and go into the
city, and it shall be told thee what thou must do.” Christ did not send
Paul into the city to learn the Gospel from Ananias. Ananias was only
to baptize Paul, to lay his hands on Paul, to commit the ministry of the
Word unto Paul, and to recommend him to the Church. Ananias recognized
his limited assignment when he said to Paul: “Brother Saul, the Lord,
even Jesus, that appeared unto thee in the way as thou camest, hath sent
me, that thou mightest receive thy sight, and be filled with the Holy
Ghost.” Paul did not receive instruction from Ananias. Paul had already
been called, enlightened, and taught by Christ in the road. His contact
with Ananias was merely a testimonial to the fact that Paul had been
called by Christ to preach the Gospel.
Paul was forced to speak of his conversion to combat the slanderous
contention of the false apostles to the effect that this apostleship was
inferior to that of the other apostles.
If it were not for the example of the Galatian churches I would never
have thought it possible that anybody who had received the Word of God
with such eagerness as they had, could so quickly let go of it. Good
Lord, what terrible mischief one single false statement can create.
The article of justification is fragile. Not in itself, of course, but
in us. I know how quickly a person can forfeit the joy of the Gospel.
I know in what slippery places even those stand who seem to have a good
footing in the matters of faith. In the midst of the conflict when we
should be consoling ourselves with the Gospel, the Law rears up and
begins to rage all over our conscience. I say the Gospel is frail
because we are frail.
What makes matters worse is that one-half of ourselves, our own reason,
stands against us. The flesh resists the spirit, or as Paul puts it,
“The flesh lusteth against the Spirit.” Therefore we teach that to know
Christ and to believe in Him is no achievement of man, but the gift of
God. God alone can create and preserve faith in us. God creates faith in
us through the Word. He increases, strengthens and confirms faith in us
through His word. Hence the best service that anybody can render God is
diligently to hear and read God’s Word. On the other hand, nothing is
more perilous than to be weary of the Word of God. Thinking he knows
enough, a person begins little by little to despise the Word until he
has lost Christ and the Gospel altogether.
Let every believer carefully learn the Gospel. Let him continue in
humble prayer. We are molested not by puny foes, but by mighty ones,
foes who never grow tired of warring against us. These, our enemies,
are many: Our own flesh, the world, the Law, sin, death, the wrath and
judgment of God, and the devil himself.
The arguments which the false apostles advanced impress people to this
day. “Who are you to dissent from the fathers and the entire Church, and
to bring a contradictory doctrine? Are you wiser than so many holy men,
wiser than the whole Church?” When Satan, abetted by our own reason,
advances these arguments against us, we lose heart, unless we keep
on saying to ourselves: “I don’t care if Cyprian, Ambrose, Augustine,
Peter, Paul, John, or an angel from heaven, teaches so and so. I know
that I teach the truth of God in Christ Jesus.”
When I first took over the defense of the Gospel, I remembered what
Doctor Staupitz said to me. “I like it well,” he said, “that the
doctrine which you proclaim gives glory to God alone and none to man.
For never can too much glory, goodness, and mercy be ascribed unto God.”
These words of the worthy Doctor comforted and confirmed me. The Gospel
is true because it deprives men of all glory, wisdom, and righteousness
and turns over all honor to the Creator alone. It is safer to attribute
too much glory unto God than unto man.
You may argue that the Church and the fathers are holy. Yet the Church
is compelled to pray: “Forgive us our trespasses,” I am not to be
believed, nor is the Church to be believed, or the fathers, or the
apostles, or an angel from heaven, if they teach anything contrary to
the Word of God. Let the Word of God abide forever.
Peter erred in life and in doctrine. Paul might have dismissed Peter’s
error as a matter of no consequence. But Paul saw that Peter’s error
would lead to the damage of the whole Church unless it were corrected.
Therefore he withstood Peter to his face. The Church, Peter, the
apostles, angels from heaven, are not to be heard unless they teach the
genuine Word of God.
This argument is not always to our advantage. People ask: “Whom then
shall we believe?” Our opponents maintain that they teach the pure Word
of God. We do not believe them. They in turn hate and persecute us for
vile heretics. What can we do about it? With Paul we glory in the Gospel
of Jesus Christ. What do we gain? We are told that our glorying is idle
vanity and unadulterated blasphemy. The moment we abase ourselves and
give in to the rage of our opponents, Papists and Anabaptists grow
arrogant. The Anabaptists hatch out some new monstrosity. The Papists
revive their old abominations. What to do? Let everybody become sure of
his calling and doctrine, that he may boldly say with Paul: “But though
we, or an angel from heaven, preach any other gospel unto you than ye
have received, let him be accursed.”
VERSES 13, 14. For ye have heard of my conversation in time past in
the Jews’ religion, how that beyond measure I persecuted the church
of God, and wasted it: And profited in the Jews’ religion above many
my equals in mine own nation.
This passage does not contain doctrine. Paul adduces his own case for an
example. “I have,” he says, “at one time defended the traditions of the
Pharisees more fiercely than any of your false apostles. Now, if the
righteousness of the Law had been worth anything I would never have
forsaken it. So carefully did I live up to the Law that I excelled many
of my companions. So zealous was I in defense of the Law that I wasted
the church of God.”
VERSE 14. Being more exceedingly zealous of the traditions of my
fathers.
Speaking now of the Mosaic Law, Paul declares that he was wrapped up
in it. To the Philippians he wrote: “As touching the law, a Pharisee;
concerning zeal, persecuting the church; touching the righteousness
which is in the law, blameless.” He means to say, “I can compare myself
with the best and holiest of all those who are of the circumcision. Let
them show me if they can, a more earnest defender of the Mosaic Law than
I was at one time. This fact, O Galatians, should have put you on your
guard against these deceivers who make so much of the Law. If anybody
ever had reason to glory in the righteousness of the Law, it was I.”
I too may say that before I was enlightened by the Gospel, I was as
zealous for the papistical laws and traditions of the fathers as ever
a man was. I tried hard to live up to every law as best I could. I
punished myself with fasting, watching, praying, and other exercises
more than all those who today hate and persecute me. I was so much in
earnest that I imposed upon my body more than it could stand. I honored
the pope as a matter of conscience. Whatever I did, I did with a single
heart to the glory of God. But our opponents, well-fed idlers that they
are, will not believe what I and many others have endured.
VERSES 15, 16, 17. But when it pleased God, who separated me from
my mother’s womb, and called me by his grace. To reveal his Son in
me, that I might preach him among the heathen; immediately I
conferred not with flesh and blood: Neither went I up to Jerusalem to
them which were apostles before me; but I went into Arabia, and
returned again unto Damascus.
Here Paul relates that immediately upon being called by God to preach
the Gospel to the Gentiles, he went into Arabia without consulting a
single person. “When it had pleased God,” he writes, “I did not deserve
it. I had been an enemy of Christ. I had blasphemed His Gospel. I had
shed innocent blood. In the midst of my frenzy I was called. Why? On
account of my outrageous cruelty? Indeed not. My gracious God who shows
mercy unto whom He will, pardoned all mine iniquities. He bestowed His
grace upon me, and called me for an apostle.”
We also have come to the knowledge of the truth by the same kindness of
God. I crucified Christ daily in my cloistered life, and blasphemed God
by my wrong faith. Outwardly I kept myself chaste, poor, and obedient. I
was much given to fasting, watching, praying, saying of masses, and the
like. Yet under the cloak of my outward respectability I continually
mistrusted, doubted, feared, hated, and blasphemed God. My righteousness
was a filthy puddle. Satan loves such saints. They are his darlings,
for they quickly destroy their body and soul by depriving them of the
blessings of God’s generous gifts.
I tell you I stood in awe of the pope’s authority. To dissent from him I
considered a crime worthy of eternal death. I thought of John Huss as a
cursed heretic. I counted it a sin even to think of him. I would gladly
have furnished the wood to burn him. I would have felt I had done God a
real service.
In comparison with these sanctimonious hypocrites of the papacy,
publicans and harlots are not bad. They at least feel remorse. They
at least do not try to justify their wicked deeds. But these pretended
saints, so far from acknowledging their errors, justify them and regard
them as acceptable sacrifices unto God.
VERSE 15. When it pleased God.
“By the favor of God I, a wicked and cursed wretch, a blasphemer,
persecutor, and rebel, was spared. Not content to spare me, God granted
unto me the knowledge of His salvation, His Spirit, His Son, the office
of an apostle, everlasting life.” Paul speaking.
God not only pardoned our iniquities, but in addition overwhelmed us
with blessings and spiritual gifts. Many, however, are ungrateful.
Worse, by opening again a window to the devil many begin to loathe God’s
Word, and end by perverting the Gospel.
VERSE 15. Who separated me from my mother’s womb.
This is a Hebrew expression, meaning to sanctify, ordain, prepare. Paul
is saying, “When I was not yet born God ordained me to be an apostle,
and in due time confirmed my apostleship before the world. Every gift,
be it small or great, spiritual or temporal, and every good thing I
should ever do, God has ordained while I was yet in my mother’s womb
where I could neither think nor perform any good thing. After I was born
God supported me. Heaping mercy upon mercy, He freely forgave my sins,
replenishing me with His grace to enable me to learn what great things
are ours in Christ. To crown it all, He called me to preach the Gospel
to others.”
VERSE 15. And called me by his grace.
“Did God call me on account of my holy life? Or on account of my
pharisaical religion? Or on account of my prayers, fastings, and works?
Never. Well, then, it is certain God did not call me on account of my
blasphemies, persecutions, oppressions. What prompted Him to call me?
His grace alone.”
VERSE 16. To reveal his Son to me.
We now hear what kind of doctrine was committed to Paul: The doctrine
of the Gospel, the doctrine of the revelation of the Son of God.
This doctrine differs greatly from the Law. The Law terrorizes the
conscience. The Law reveals the wrath and judgment of God. The Gospel
does not threaten. The Gospel announces that Christ is come to forgive
the sins of the world. The Gospel conveys to us the inestimable
treasures of God.
VERSE 16. That I might preach him among the heathen.
“It pleased God,” says the Apostle, “to reveal himself in me. Why? For a
twofold purpose. That I personally should believe in the Son of God, and
that I should reveal Him to the Gentiles.”
Paul does not mention the Jews, for the simple reason that he was the
called and acknowledged apostle of the Gentiles, although he preached
Christ also to the Jews.
We can hear the Apostle saying to himself: “I will not burden the
Gentiles with the Law, because I am their apostle and not their
lawgiver. Not once did you Galatians hear me speak of the righteousness
of the Law or of works. My job was to bring you the Gospel. Therefore
you ought to listen to no teachers of the Law, but the Gospel: not
Moses, but the Son of God; not the righteousness of works, but the
righteousness of faith must be proclaimed to the Gentiles. That is the
right kind of preaching for Gentiles.”
VERSE 16. Immediately I conferred not with flesh and blood.
Once Paul had received the Gospel from Christ, he conferred with nobody
in Damascus. He asked no man to teach him. He did not go up to Jerusalem
to sit at the feet of Peter and the other apostles. At once he preached
Jesus Christ in Damascus.
VERSE 17. Neither went I up to Jerusalem to them which were
apostles before me; but I went into Arabia, and returned again unto
Damascus.
“I went to Arabia before I saw any of the apostles. I took it upon
myself to preach the Gospel to the Gentiles without delay, because
Christ had called me for that purpose.” This statement refutes the
assertion of the false apostles that Paul had been a pupil of the
apostles, from which the false apostles inferred that Paul had been
instructed in the obedience of the Law, that therefore the Gentiles also
ought to keep the Law and submit to circumcision.
VERSES 18, 19. Then after three years I went up to Jerusalem to see
Peter, and abode with him fifteen days. But other of the apostles
saw I none, save James the Lord’s brother.
Paul minutely recounts his personal history to stop the cavil of the
false apostles. Paul does not deny that he had been with some of the
apostles. He went to Jerusalem uninvited, not to be instructed, but to
visit with Peter. Luke reports the occasion in the ninth chapter of the
Book of Acts. Barnabas introduced Paul to the apostles and related to
them how Paul had met the Lord Jesus on the way to Damascus, also how
Paul had preached boldly at Damascus in the name of Jesus. Paul says
that he saw Peter and James, but he denies that he learned anything from
them.
Why does Paul harp on this seemingly unimportant fact? To convince the
churches of Galatia that his Gospel was the true Word of Christ which he
learned from Christ Himself and from no man. Paul was forced to affirm
and re-affirm this fact. His usefulness to all the churches that had
used him as their pastor and teacher was at stake.
VERSE 20. Now the things which I write unto you, behold, before God,
I lie not.
Was it necessary for Paul to go under oath? Yes. Paul is reporting
personal history. How else would the churches believe him? The false
apostles might say, “Who knows whether Paul is telling the truth?”
Paul, the elect vessel of God, was held in so little esteem by his own
Galatians to whom he had preached Christ that it was necessary for him
to swear an oath that he spoke the truth. If this happened to Paul, what
business have we to complain when people doubt our words, or hold us
in little regard, we who cannot begin to compare ourselves with the
Apostle?
VERSE 21. Afterwards I came into the regions of Syria and Cilicia.
Syria and Cilicia are adjacent countries. Paul traces his movements
carefully in order to convince the Galatians that he had never been the
disciple of any apostle.
VERSES 22, 23, 24. And was unknown by face unto the churches of
Judaea which were in Christ: But they had heard only, that he which
persecuted us in times past now preacheth the faith which once he
destroyed. And they glorified God in me.
In Syria and Cilicia Paul won the indorsement of all the churches of
Judea, by his preaching. All the churches everywhere, even those of
Judea, could testify that he had preached the same faith everywhere.
“And,” Paul adds, “these churches glorified God in me, not because I
taught that circumcision and the law of Moses should be observed, but
because I urged upon all faith in the Lord Jesus Christ.”