Bible Heaven/Bible Heaven.iso/online/mhcc03/v05950

Text File | 1994-03-02 | 17KB | 285 lines

05952
 #15-19 Paul, having thus shown he was not inferior to any
 apostle, not to Peter himself, speaks of the great foundation
 doctrine of the gospel. For what did we believe in Christ? Was
 it not that we might be justified by the faith of Christ? If so,
 is it not foolish to go back to the law, and to expect to be
 justified by the merit of moral works, or sacrifices, or
 ceremonies? The occasion of this declaration doubtless arose
 from the ceremonial law; but the argument is quite as strong
 against all dependence upon the works of the moral law, as
 respects justification. To give the greater weight to this, it
 is added, But if, while we seek to be justified by Christ, we
 ourselves also are found sinners, is Christ the minister of sin?
 This would be very dishonourable to Christ, and also very
 hurtful to them. By considering the law itself, he saw that
 justification was not to be expected by the works of it, and
 that there was now no further need of the sacrifices and
 cleansings of it, since they were done away in Christ, by his
 offering up himself a sacrifice for us. He did not hope or fear
 any thing from it; any more than a dead man from enemies. But
 the effect was not a careless, lawless life. It was necessary,
 that he might live to God, and be devoted to him through the
 motives and grace of the gospel. It is no new prejudice, though
 a most unjust one, that the doctrine of justification by faith
 alone, tends to encourage people in sin. Not so, for to take
 occasion from free grace, or the doctrine of it, to live in sin,
 is to try to make Christ the minister of sin, at any thought of
 which all Christian hearts would shudder.

05957
 #20,21 Here, in his own person, the apostle describes the
 spiritual or hidden life of a believer. The old man is
 crucified, #Ro 6:6|, but the new man is living; sin is
 mortified, and grace is quickened. He has the comforts and the
 triumphs of grace; yet that grace is not from himself, but from
 another. Believers see themselves living in a state of
 dependence on Christ. Hence it is, that though he lives in the
 flesh, yet he does not live after the flesh. Those who have true
 faith, live by that faith; and faith fastens upon Christ's
 giving himself for us. He loved me, and gave himself for me. As
 if the apostle said, The Lord saw me fleeing from him more and
 more. Such wickedness, error, and ignorance were in my will and
 understanding, that it was not possible for me to be ransomed by
 any other means than by such a price. Consider well this price.
 Here notice the false faith of many. And their profession is
 accordingly; they have the form of godliness without the power
 of it. They think they believe the articles of faith aright, but
 they are deceived. For to believe in Christ crucified, is not
 only to believe that he was crucified, but also to believe that
 I am crucified with him. And this is to know Christ crucified.
 Hence we learn what is the nature of grace. God's grace cannot
 stand with man's merit. Grace is no grace unless it is freely
 given every way. The more simply the believer relies on Christ
 for every thing, the more devotedly does he walk before Him in
 all his ordinances and commandments. Christ lives and reigns in
 him, and he lives here on earth by faith in the Son of God,
 which works by love, causes obedience, and changes into his holy
 image. Thus he neither abuses the grace of God, nor makes it in
 vain.
05959
 * The Galatians reproved for departing from the great doctrine
 of justification alone, through faith in Christ. (1-5) This
 doctrine established from the example of Abraham. (6-9) From the
 tenor of the law and the severity of its curse. (10-14) From the
 covenant of promises, which the law could not disannul. (15-18)
 The law was a school master to lead them to Christ. (19-25)
 Under the gospel state true believers are all one in Christ.
 (26-29)

 #1-5 Several things made the folly of the Galatian Christians
 worse. They had the doctrine of the cross preached, and the
 Lord's supper administered among them, in both which Christ
 crucified, and the nature of his sufferings, had been fully and
 clearly set forth. Had they been made partakers of the Holy
 Spirit, by the ministration of the law, or on account of any
 works done by them in obedience thereto? Was it not by their
 hearing and embracing the doctrine of faith in Christ alone for
 justification? Which of these had God owned with tokens of his
 favour and acceptance? It was not by the first, but the last.
 And those must be very unwise, who suffer themselves to be
 turned away from the ministry and doctrine which have been
 blessed to their spiritual advantage. Alas, that men should turn
 from the all-important doctrine of Christ crucified, to listen
 to useless distinctions, mere moral preaching, or wild fancies!
 The god of this world, by various men and means, has blinded
 men's eyes, lest they should learn to trust in a crucified
 Saviour. We may boldly demand where the fruits of the Holy
 Spirit are most evidently brought forth? whether among those who
 preach justification by the works of the law, or those who
 preach the doctrine of faith? Assuredly among the latter.

05964
 #6-14 The apostle proves the doctrine he had blamed the
 Galatians for rejecting; namely, that of justification by faith
 without the works of the law. This he does from the example of
 Abraham, whose faith fastened upon the word and promise of God,
 and upon his believing he was owned and accepted of God as a
 righteous man. The Scripture is said to foresee, because the
 Holy Spirit that dictated the Scripture did foresee. Through
 faith in the promise of God he was blessed; and it is only in
 the same way that others obtain this privilege. Let us then
 study the object, nature, and effects of Abraham's faith; for
 who can in any other way escape the curse of the holy law? The
 curse is against all sinners, therefore against all men; for all
 have sinned, and are become guilty before God: and if, as
 transgressors of the law, we are under its curse, it must be
 vain to look for justification by it. Those only are just or
 righteous who are freed from death and wrath, and restored into
 a state of life in the favour of God; and it is only through
 faith that persons become righteous. Thus we see that
 justification by faith is no new doctrine, but was taught in the
 church of God, long before the times of the gospel. It is, in
 truth, the only way wherein any sinners ever were, or can be
 justified. Though deliverance is not to be expected from the
 law, there is a way open to escape the curse, and regain the
 favour of God, namely, through faith in Christ. Christ redeemed
 us from the curse of the law; being made sin, or a sin-offering,
 for us, he was made a curse for us; not separated from God, but
 laid for a time under the Divine punishment. The heavy
 sufferings of the Son of God, more loudly warn sinners to flee
 from the wrath to come, than all the curses of the law; for how
 can God spare any man who remains under sin, seeing that he
 spared not his own Son, when our sins were charged upon him? Yet
 at the same time, Christ, as from the cross, freely invites
 sinners to take refuge in him.

05973
 #15-18 The covenant God made with Abraham, was not done away by
 the giving the law to Moses. The covenant was made with Abraham
 and his Seed. It is still in force; Christ abideth for ever in
 his person, and his spiritual seed, who are his by faith. By
 this we learn the difference between the promises of the law and
 those of the gospel. The promises of the law are made to the
 person of every man; the promises of the gospel are first made
 to Christ, then by him to those who are by faith ingrafted into
 Christ. Rightly to divide the word of truth, a great difference
 must be put between the promise and the law, as to the inward
 affections, and the whole practice of life. When the promise is
 mingled with the law, it is made nothing but the law. Let Christ
 be always before our eyes, as a sure argument for the defence of
 faith, against dependence on human righteousness.

05977
 #19-22 If that promise was enough for salvation, wherefore then
 serveth the law? The Israelites, though chosen to be God's
 peculiar people, were sinners as well as others. The law was not
 intended to discover a way of justification, different from that
 made known by the promise, but to lead men to see their need of
 the promise, by showing the sinfulness of sin, and to point to
 Christ, through whom alone they could be pardoned and justified.
 The promise was given by God himself; the law was given by the
 ministry of angels, and the hand of a mediator, even Moses.
 Hence the law could not be designed to set aside the promise. A
 mediator, as the very term signifies, is a friend that comes
 between two parties, and is not to act merely with and for one
 of them. The great design of the law was, that the promise by
 faith of Jesus Christ, might be given to those that believe;
 that, being convinced of their guilt, and the insufficiency of
 the law to effect a righteousness for them, they might be
 persuaded to believe on Christ, and so obtain the benefit of the
 promise. And it is not possible that the holy, just, and good
 law of God, the standard of duty to all, should be contrary to
 the gospel of Christ. It tends every way to promote it.

05981
 #23-25 The law did not teach a living, saving knowledge; but, by
 its rites and ceremonies, especially by its sacrifices, it
 pointed to Christ, that they might be justified by faith. And
 thus it was, as the word properly signifies, a servant, to lead
 to Christ, as children are led to school by servants who have
 the care of them, that they might be more fully taught by Him
 the true way of justification and salvation, which is only by
 faith in Christ. And the vastly greater advantage of the gospel
 state is shown, under which we enjoy a clearer discovery of
 Divine grace and mercy than the Jews of old. Most men continue
 shut up as in a dark dungeon, in love with their sins, being
 blinded and lulled asleep by Satan, through worldly pleasures,
 interests, and pursuits. But the awakened sinner discovers his
 dreadful condition. Then he feels that the mercy and grace of
 God form his only hope. And the terrors of the law are often
 used by the convincing Spirit, to show the sinner his need of
 Christ, to bring him to rely on his sufferings and merits, that
 he may be justified by faith. Then the law, by the teaching of
 the Holy Spirit, becomes his loved rule of duty, and his
 standard for daily self-examination. In this use of it he learns
 to depend more simply on the Saviour.

05984
 #26-29 Real Christians enjoy great privileges under the gospel;
 and are no longer accounted servants, but sons; not now kept at
 such a distance, and under such restraints as the Jews were.
 Having accepted Christ Jesus as their Lord and Saviour, and
 relying on him alone for justification and salvation, they
 become the sons of God. But no outward forms or profession can
 secure these blessings; for if any man have not the Spirit of
 Christ, he is none of his. In baptism we put on Christ; therein
 we profess to be his disciples. Being baptized into Christ, we
 are baptized into his death, that as he died and rose again, so
 we should die unto sin, and walk in newness and holiness of
 life. The putting on of Christ according to the gospel, consists
 not in outward imitation, but in a new birth, an entire change.
 He who makes believers to be heirs, will provide for them.
 Therefore our care must be to do the duties that belong to us,
 and all other cares we must cast upon God. And our special care
 must be for heaven; the things of this life are but trifles. The
 city of God in heaven, is the portion or child's part. Seek to
 be sure of that above all things.
05988
 * The folly of returning to legal observances for justification.
 (1-7) The happy change made in the Gentile believers. (8-11) The
 apostle reasons against following false teachers. (12-18) He
 expresses his earnest concern for them. (19,20) And then
 explains the difference between what is to be expected from the
 law, and from the gospel. (21-31)

 #1-7 The apostle deals plainly with those who urged the law of
 Moses together with the gospel of Christ, and endeavoured to
 bring believers under its bondage. They could not fully
 understand the meaning of the law as given by Moses. And as that
 was a dispensation of darkness, so of bondage; they were tied to
 many burdensome rites and observances, by which they were taught
 and kept subject like a child under tutors and governors. We
 learn the happier state of Christians under the gospel
 dispensation. From these verses see the wonders of Divine love
 and mercy; particularly of God the Father, in sending his Son
 into the world to redeem and save us; of the Son of God, in
 submitting so low, and suffering so much for us; and of the Holy
 Spirit, in condescending to dwell in the hearts of believers,
 for such gracious purposes. Also, the advantages Christians
 enjoy under the gospel. Although by nature children of wrath and
 disobedience, they become by grace children of love, and partake
 of the nature of the children of God; for he will have all his
 children resemble him. Among men the eldest son is heir; but all
 God's children shall have the inheritance of eldest sons. May
 the temper and conduct of sons ever show our adoption; and may
 the Holy Spirit witness with our spirits that we are children
 and heirs of God.

05995
 #8-11 The happy change whereby the Galatians were turned from
 idols to the living God, and through Christ had received the
 adoption of sons, was the effect of his free and rich grace;
 they were laid under the greater obligation to keep to the
 liberty wherewith he had made them free. All our knowledge of
 God begins on his part; we know him because we are known of him.
 Though our religion forbids idolatry, yet many practise
 spiritual idolatry in their hearts. For what a man loves most,
 and cares most for, that is his god: some have their riches for
 their god, some their pleasures, and some their lusts. And many
 ignorantly worship a god of their own making; a god made all of
 mercy and no justice. For they persuade themselves that there is
 mercy for them with God, though they repent not, but go on in
 their sins. It is possible for those who have made great
 professions of religion, to be afterwards drawn aside from
 purity and simplicity. And the more mercy God has shown, in
 bringing any to know the gospel, and the liberties and
 privileges of it, the greater their sin and folly in suffering
 themselves to be deprived of them. Hence all who are members of
 the outward church should learn to fear and to suspect
 themselves. We must not be content because we have some good
 things in ourselves. Paul fears lest his labour is in vain, yet
 he still labours; and thus to do, whatever follows, is true
 wisdom and the fear of God. This every man must remember in his
 place and calling.

05999
 #12-18 The apostle desires that they would be of one mind with
 him respecting the law of Moses, as well as united with him in
 love. In reproving others, we should take care to convince them
 that our reproofs are from sincere regard to the honour of God
 and religion and their welfare. The apostle reminds the
 Galatians of the difficulty under which he laboured when he
 first came among them. But he notices, that he was a welcome
 messenger to them. Yet how very uncertain are the favour and
 respect of men! Let us labour to be accepted of God. You once
 thought yourselves happy in receiving the gospel; have you now
 reason to think otherwise? Christians must not forbear speaking
 the truth, for fear of offending others. The false teachers who
 drew the Galatians from the truth of the gospel were designing
 men. They pretended affection, but they were not sincere and
 upright. An excellent rule is given. It is good to be zealous
 always in a good thing; not for a time only, or now and then,
 but always. Happy would it be for the church of Christ, if this
 zeal was better maintained.