Commentary on the Epistle to the Galatians (1535)
by Martin Luther
Translated by Theodore Graebner
(Grand Rapids, Michigan: Zondervan Publishing House, 1949)
Ch. 5, pp. 194-216
CHAPTER 5
In this chapter the Apostle Paul presents the doctrine of
Christian liberty in a final effort to persuade the Galatians
to give up the nefarious doctrine of the false apostles. To
accomplish his purpose he adduces threats and promises, trying
in every way possible to keep them in the liberty which Christ
purchased for them.
VERSE 1. Stand fast therefore in the liberty wherewith
Christ hath made us free.
"Be steadfast, not careless. Lie not down and sleep, but stand
up. Be watchful. Hold fast the liberty wherewith Christ hath
made you free." Those who loll cannot keep this liberty. Satan
hates the light of the Gospel. When it begins to shine a
little he fights against it with might and main.
What liberty does Paul mean? Not civil liberty (for which we
have the government to thank), but the liberty which Christ
has procured for us.
At one time the emperor was compelled to grant to the bishop
of Rome certain immunities and privileges. This is civil
liberty. That liberty exempts the clergy from certain public
charges. Then there is also another kind of "liberty," when
people obey neither the laws of God nor the laws of men, but
do as they please. This carnal liberty the people want in our
day. We are not now speaking of this liberty. Neither are we
speaking of civil liberty.
Paul is speaking of a far better liberty, the liberty
"wherewith Christ hath made us free," not from material bonds,
not from the Babylonian captivity, not from the tyranny of the
Turks, but from the eternal wrath of God.
Where is this liberty?
In the conscience.
Our conscience is free and quiet because it no longer has to
fear the wrath of God. This is real liberty, compared with
which every other kind of liberty is not worth mentioning. Who
can adequately express the boon that comes to a person when he
has the heart-assurance that God will nevermore be angry with
him, but will forever be merciful to him for Christ's sake?
This is indeed a marvelous liberty, to have the sovereign God
for our Friend and Father who will defend, maintain, and save
us in this life and in the life to come.
As an outgrowth of this liberty, we are at the same time free
from the Law, sin, death, the power of the devil, hell, etc.
Since the wrath of God has been assuaged by Christ no Law,
sin, or death may now accuse and condemn us. These foes of
ours will continue to frighten us, but not too much. The worth
of our Christian liberty cannot be exaggerated.
Our conscience must he trained to fall back on the freedom
purchased for us by Christ. Though the fears of the Law, the
terrors of sin, the horror of death assail us occasionally, we
know that these feelings shall not endure, because the prophet
quotes God as saying: "In a little wrath I hid my face from
thee for a moment: but with everlasting kindness will I have
mercy on thee." (Isa. 54:8.)
We shall appreciate this liberty all the more when we bear in
mind that it was Jesus Christ, the Son of God, who purchased
it with His own blood. Hence, Christ's liberty is given us not
by the Law, or for our own righteousness, but freely for
Christ's sake. In the eighth chapter of the Gospel of St.
John, Jesus declares: "If the Son shall make you free, ye
shall be free indeed." He only stands between us and the evils
which trouble and afflict us and which He has overcome for us.
Reason cannot properly evaluate this gift. Who can fully
appreciate the blessing of the forgiveness of sins and of
everlasting life? Our opponents claim that they also possess
this liberty. But they do not. When they are put to the test
all their self-confidence slips from them. What else can they
expect when they trust in works and not in the Word of God?
Our liberty is founded on Christ Himself, who sits at the
right hand of God and intercedes for us. Therefore our liberty
is sure and valid as long as we believe in Christ. As long as
we cling to Him with a steadfast faith we possess His
priceless gifts. But if we are careless and indifferent we
shall lose them. It is not without good reason that Paul urges
us to watch and to stand fast. He knew that the devil delights
in taking this liberty away from us.
VERSE 1. And be not entangled again with the yoke of
bondage.
Because reason prefers the righteousness of the Law to the
righteousness of faith, Paul calls the Law a yoke, a yoke of
bondage. Peter also calls it a yoke. "Why tempt ye God, to put
a yoke upon the neck of the disciples which neither our
fathers nor we were able to bear?" (Acts 15:10.)
In this passage Paul again disparages the pernicious notion
that the Law is able to make men righteous before God, a
notion deeply rooted in man's reason. All mankind is so
wrapped up in this idea that it is hard to drag it out of
people. Paul compares those who seek to be justified by the
Law to oxen that are hitched to the yoke. Like oxen that toil
in the yoke all day, and in the evening are turned out to
graze along the dusty road, and at last are marked for
slaughter when they no longer can draw the burden, so those
who seek to be justified by the Law are "entangled with the
yoke of bondage," and when they have grown old and broken-down
in the service of the Law they have earned for their perpetual
reward God's wrath and everlasting torment.
We are not now treating of an unimportant matter. It is a
matter that involves everlasting liberty or everlasting
slavery. For as a liberation from God's wrath through the kind
office of Christ is not a passing boon, but a permanent
blessing, so also the yoke of the Law is not a temporary but
an everlasting affliction.
Rightly are the doers of the Law called devil's martyrs. They
take more pains to earn hell than the martyrs of Christ to
obtain heaven. Theirs is a double misfortune. First they
torture themselves on earth with self- inflicted penances and
finally when they die they gain the reward of eternal
damnation.
VERSE 2. Behold, I Paul say unto you, that if ye be
circumcised, Christ shall profit you nothing.
Paul is incensed at the thought of the tyranny of the Law. His
antagonism to the Law is a personal matter with him. "Behold,
I, Paul," he says, "I who have received the Gospel not from
men, but by the revelation of Jesus Christ: I who have been
commissioned from above to preach the Gospel to you: I Paul
say to you, If you submit to circumcision Christ will profit
you nothing." Paul emphatically declares that for the
Galatians to be circumcised would mean for them to lose the
benefits of Christ's suffering and death. This passage may
well serve as a criterion for all the religions. To teach that
besides faith in Christ other devices like works, or the
observance of rules, traditions, or ceremonies are necessary
for the attainment of righteousness and everlasting life, is
to make Christ and His salvation of no benefit to anybody.
This passage is an indictment of the whole papacy. All
priests, monks, and nuns--and I am now speaking of the best of
them--who repose their hope for salvation in their own works,
and not in Christ, whom they imagine to he an angry judge,
hear this sentence pronounced against them that Christ shall
profit them nothing. If one can earn the forgiveness of sins
and everlasting life through one's own efforts to what purpose
was Christ born? What was the purpose of His suffering and
death, His resurrection, His victory over sin, death, and the
devil, if men may overcome these evils by their own endeavor?
Tongue cannot express, nor heart conceive what a terrible
thing it is to make Christ worthless.
The person who is not moved by these considerations to leave
the Law and the confidence in his own righteousness for the
liberty in Christ, has a heart that is harder than stone and
iron.
Paul does not condemn circumcision in itself. Circumcision is
not injurious to the person who does not ascribe any
particular importance to it. Neither are works injurious
provided a person does not attach any saving value to them.
The Apostle does not say that works are objectionable, but to
build one's hopes for righteousness on works is disastrous,
for that makes Christ good for nothing.
Let us bear this in mind when the devil accuses our
conscience. When that dragon accuses us of having done no good
at all, but only evil, say to him: "You trouble me with the
remembrance of my past sins; you remind me that I have done no
good. But this does not bother me, because if I were to trust
in my own good deeds, or despair because I have done no good
deeds, Christ would profit me neither way. I am not going to
make him unprofitable to me. This I would do, if I should
presume to purchase for myself the favor of God and
everlasting life by my good deeds, or if I should despair of
my salvation because of my sins."
VERSE 3. For I testify again to every man that is
circumcised, that he is a debtor to do the whole law.
The first fault with circumcision is that it makes Christ
unprofitable. The second fault is that it obligates those who
are circumcised to observe the whole Law. Paul is so very much
in earnest about this matter that he confirms it with an oath.
"I testify," he says, "I swear by the living God." Paul's
statement may be explained negatively to mean: "I testify to
every man who is being circumcised that he cannot perform the
Law in any point. In the very act of circumcision he is not
being circumcised, and in the very act of fulfilling the Law
he fulfills it not." This seems to be the simple meaning of
Paul's statement. Later on in the sixth chapter he explicitly
states, "They themselves which are circumcised keep not the
law. The fact that you are circumcised does not mean you are
righteous and free from the Law. The truth is that by
circumcision you have become debtors and servants of the Law.
The more you endeavor to perform the Law, the more you will
become tangled up in the yoke of the Law."
The truth of this I have experienced in myself and in others.
I have seen many work themselves down to the bones in their
hungry effort to obtain peace of conscience. But the harder
they tried the more they worried. Especially in the presence
of death they were so uneasy that I have seen murderers die
with better grace and courage.
This holds true also in regard to the church regulations. When
I was a monk I tried ever so hard to live up to the strict
rules of my order. I used to make a list of my sins, and I was
always on the way to confession, and whatever penances were
enjoined upon me I performed religiously. In spite of it all,
my conscience was always in a fever of doubt. The more I
sought to help my poor stricken conscience the worse it got.
The more I paid attention to the regulations the more I
transgressed them.
Hence those that seek to be justified by the Law are much
further away from the righteousness of life than the
publicans, sinners, and harlots. They know better than to
trust in their own works. They know that they cannot ever hope
to obtain forgiveness by their sins.
Paul's statement in this verse may be taken to mean that those
who submit to circumcision are thereby submitting to the whole
Law. To obey Moses in one point requires obedience to him in
all points. It does no good to say that only circumcision is
necessary, and not the rest of Moses' laws. The same reasons
that obligate a person to accept circumcision also obligate a
person to accept the whole Law. Thus to acknowledge the Law is
tantamount to declaring that Christ is not yet come. And if
Christ is not yet come, then all the Jewish ceremonies and
laws concerning meats, places, and times are still in force,
and Christ must be awaited as one who is still to come. The
whole Scripture, however, testifies that Christ has come, that
by His death He has abolished the Law, and that He has
fulfilled all things which the prophets have foretold about
Him.
Some would like to subjugate us to certain parts of the Mosaic
Law. But this is not to be permitted under any circumstances.
If we permit Moses to rule over us in one thing, we must obey
him in all things.
VERSE 4. Christ is become of no effect unto you,
whosoever of you are justified by the law; ye are
fallen from grace.
Paul in this verse discloses that he is not speaking so much
of circumcision as the trust which men repose in the outward
act. We can hear him say: "I do not condemn the Law in itself;
what I condemn is that men seek to be justified by the Law, as
if Christ were still to come, or as if He alone were unable to
justify sinners. It is this that I condemn, because it makes
Christ of no effect. It makes you void of Christ so that
Christ is not in you, nor can you be partakers of the
knowledge, the spirit, the fellowship, the liberty, the life,
or the achievements of Christ. You are completely separated
from Him, so much so that He has nothing to do with you any
more, or for that matter you with Him." Can anything worse be
said against the Law? If you think Christ and the Law can
dwell together in your heart, you may be sure that Christ
dwells not in your heart. For if Christ is in your heart He
neither condemns you, nor does He ever bid you to trust in
your own good works. If you know Christ at all, you know that
good works do not serve unto righteousness, nor evil works
unto condemnation. I do not want to withhold from good works
their due praise, nor do I wish to encourage evil works. But
when it comes to justification, I say, we must concentrate
upon Christ alone, or else we make Him non-effective .You must
choose between Christ and the righteousness of the Law. If you
choose Christ you are righteous before God. If you stick to
the Law, Christ is of no use to you.
VERSE 4. Ye are fallen from grace.
That means you are no longer in the kingdom or condition of
grace. When a person on board ship falls into the sea and is
drowned it makes no difference from which end or side of the
ship he falls into the water. Those who fall from grace perish
no matter how they go about it. Those who seek to be justified
by the Law are fallen from grace and are in grave danger of
eternal death. If this holds true in the case of those who
seek to be justified by the moral Law, what will become of
those, I should like to know, who endeavor to be justified by
their own regulations and vows? They will fall to the very
bottom of hell. "Oh, no," they say, "we will fly straight into
heaven. If you live according to the rules of Saint Francis,
Saint Dominick, Saint Benedict, you will obtain the peace and
mercy of God. If you perform the vows of chastity, obedience,
etc., you will be rewarded with everlasting life." Let these
playthings of the devil go to the place where they came from
and listen to what Paul has to say in this verse in accordance
with Christ's own teaching: "He that believeth in the Son of
God, hath everlasting life; but he that believeth not in the
Son shall not see life, but the wrath of God abideth in him."
The words, "Ye are fallen from grace," must not be taken
lightly. They are important. To fall from grace means to lose
the atonement, the forgiveness of sins, the righteousness,
liberty, and life which Jesus has merited for us by His death
and resurrection. To lose the grace of God means to gain the
wrath and judgment of God, death, the bondage of the devil,
and everlasting condemnation.
VERSE 6. For we through the Spirit wait for the hope
of righteousness by faith.
Paul concludes the whole matter with the above statement. "You
want to be justified by the Law, by circumcision, and by
works. We cannot see it. To be justified by such means would
make Christ of no value to us. We would be obliged to perform
the whole law. We rather through the Spirit wait for the hope
of righteousness." The Apostle is not satisfied to say
"justified by faith." He adds hope to faith.
Holy Writ speaks of hope in two ways: as the object of the
emotion, and hope as the emotion itself. In the first chapter
of the Epistle to the Colossians we have an instance of its
first use: "For the hope which is laid up for you in heaven,"
i.e., the thing hoped for. In the sense of emotion we quote
the passage from the eighth chapter of the Epistle to the
Romans: "For we are saved by hope." As Paul uses the term
"hope" here in writing to the Galatians, we may take it in
either of its two meanings. We may understand Paul to say, "We
wait in spirit, through faith, for the righteousness that we
hope for, which in due time will be revealed to us." Or we may
understand Paul to say: "We wait in Spirit, by faith for
righteousness with great hope and desire." True, we are
righteous, but our righteousness is not yet revealed; as long
as we live here sin stays with us, not to forget the law in
our members striving against the law of our mind. When sin
rages in our body and we through the Spirit wrestle against
it, then we have cause for hope. We are not yet perfectly
righteous. Perfect righteousness is still to be attained.
Hence we hope for it.
This is sweet comfort for us. And we are to make use of it in
comforting the afflicted. We are to say to them: "Brother, you
would like to feel God's favor as you feel your sin. But you
are asking too much. Your righteousness rests on something
much better than feelings. Wait and hope until it will be
revealed to you in the Lord's own time. Don't go by your
feelings, but go by the doctrine of faith, which pledges
Christ to you."
The question occurs to us, What difference is there between
faith and hope? We find it difficult to see any difference.
Faith and hope are so closely linked that they cannot be
separated. Still there is a difference between them.
First, hope and faith differ in regard to their sources.
Faith originates in the understanding, while hope rises in
the will.
Secondly, they differ in regard to their functions. Faith
says what is to be done. Faith teaches, describes,
directs. Hope exhorts the mind to be strong and
courageous.
Thirdly, they differ in regard to their objectives. Faith
concentrates on the truth. Hope looks to the goodness of
God.
Fourthly, they differ in sequence. Faith is the beginning
of life before tribulation. (Hebrews 11.) Hope comes later
and is born of tribulation. (Romans 5.)
Fifthly, they differ in regard to their effects. Faith is
a judge. It judges errors. Hope is a soldier. It fights
against tribulations, the Cross, despondency, despair, and
waits for better things to come in the midst of evil.
Without hope faith cannot endure. On the other hand, hope
without faith is blind rashness and arrogance because it lacks
knowledge. Before anything else a Christian must have the
insight of faith, so that the intellect may know its
directions in the day of trouble and the heart may hope for
better things. By faith we begin, by hope we continue.
This passage contains excellent doctrine and much comfort. It
declares that we are justified not by works, sacrifices, or
ceremonies, but by Christ alone. The world may judge certain
things to be ever so good; without Christ they are all wrong.
Circumcision and the law and good works are carnal. "We," says
Paul, "are above such things. We possess Christ by faith and
in the midst of our afflictions we hopefully wait for the
consummation of our righteousness."
You may say, "The trouble is I don't feel as if I am
righteous." You must not feel, but believe. Unless you believe
that you are righteous, you do Christ a great wrong, for He
has cleansed you by the washing of regeneration, He died for
you so that through Him you may obtain righteousness and
everlasting life.
VERSE 6. For in Jesus Christ neither circumcision
availeth any thing, nor uncircumcision, but faith
which worketh by love.
Faith must of course be sincere. It must be a faith that
performs good works through love. If faith lacks love it is
not true faith. Thus the Apostle bars the way of hypocrites to
the kingdom of Christ on all sides. He declares on the one
hand, "In Christ Jesus circumcision availeth nothing," i.e.,
works avail nothing, but faith alone, and that without any
merit whatever, avails before God. On the other hand, the
Apostle declares that without fruits faith serves no purpose.
To think, "If faith justifies without works, let us work
nothing," is to despise the grace of God. Idle faith is not
justifying faith. In this terse manner Paul presents the whole
life of a Christian. Inwardly it consists in faith towards
God, outwardly in love towards our fellow-men.
VERSE 7. Ye did run well; who did hinder you that ye should
not obey the truth?
This is plain speaking. Paul asserts that he teaches the same
truth now which he has always taught, and that the Galatians
ran well as long as they obeyed the truth. But now, misled by
the false apostles, they no longer run. He compares the
Christian life to a race. When everything runs along smoothly
the Hebrews spoke of it as a race. "Ye did run well," means
that everything went along smoothly and happily with the
Galatians. They lived a Christian life and were on the right
way to everlasting life. The words, "Ye did run well," are
encouraging indeed. Often our lives seem to creep rather than
to run. But if we abide in the true doctrine and walk in the
spirit, we have nothing to worry about. God judges our lives
differently. What may seem to us a life slow in Christian
development may seem to God a life of rapid progression in
grace.
VERSE 7. Who did hinder you that ye should not obey
the truth?
The Galatians were hindered in the Christian life when they
turned from faith and grace to the Law. Covertly the Apostle
blames the false apostles for impeding the Christian progress
of the Galatians. The false apostles persuaded the Galatians
to believe that they were in error and that they had made
little or no progress under the influence of Paul. Under the
baneful influence of the false apostles the Galatians thought
they were well off and advancing rapidly in Christian
knowledge and living.
VERSE 8. This persuasion cometh not of him that
calleth you.
Paul explains how those who had been deceived by false
teachers may be restored to spiritual health. The false
apostles were amiable fellows. Apparently they surpassed Paul
in learning and godliness. The Galatians were easily deceived
by outward appearances. They supposed they were being taught
by Christ Himself. Paul proved to them that their new doctrine
was not of Christ, but of the devil. In this way he succeeded
in regaining many. We also are able to win back many from the
errors into which they were seduced by showing that their
beliefs are imaginary, wicked, and contrary to the Word of
God.
The devil is a cunning persuader. He knows how to enlarge the
smallest sin into a mountain until we think we have committed
the worst crime ever committed on earth. Such stricken
consciences must be comforted and set straight as Paul
corrected the Galatians by showing them that their opinion is
not of Christ because it runs counter to the Gospel, which
describes Christ as a meek and merciful Savior.
Satan will circumvent the Gospel and explain Christ in this
his own diabolical way: "Indeed Christ is meek, gentle, and
merciful, but only to those who are holy and righteous. If you
are a sinner you stand no chance. Did not Christ say that
unbelievers are already damned? And did not Christ perform
many good deeds, and suffer many evils patiently, bidding us
to follow His example? You do not mean to say that your life
is in accord with Christ's precepts or example? You are a
sinner. You are no good at all."
Satan is to be answered in this way: The Scriptures present
Christ in a twofold aspect. First, as a gift. "He of God is
made unto us wisdom, and righteousness, and sanctification and
redemption." (I Cor. 1:30.) Hence my many and grievous sins
are nullified if I believe in Him. Secondly, the Scriptures
present Christ for our example. As an exemplar He is to be
placed before me only at certain times. In times of joy and
gladness that l may have Him as a mirror to reflect upon my
shortcomings. But in the day of trouble I will have Christ
only as a gift. I will not listen to anything else, except
that Christ died for my sins.
To those that are cast down on account of their sins Christ
must be introduced as a Savior and Gift, and not as an
example. But to sinners who live in a false assurance, Christ
must be introduced as an example. The hard sayings of
Scripture and the awful judgments of God upon sin must be
impressed upon them. Defy Satan in times of despair. Say: "O
cursed Satan, you choose a nice time to talk to me about doing
and working when you know very well that I am in trouble over
my sins. I will not listen to you. I will listen to Christ,
who says that He came into the world to save sinners. This is
the true Christ and there is none other. I can find plenty of
examples for a holy life in Abraham, Isaiah, John the Baptist,
Paul, and other saints. But they cannot forgive my sins. They
cannot save me. They cannot procure for me everlasting life.
Therefore I will not have you for my teacher, O Satan."
VERSE 9. A little leaven leaveneth the whole lump.
Paul's concern for them meant nothing to some of the
Galatians. Many had disowned him as their teacher and gone
over to the false apostles. No doubt the false apostles took
every occasion to defame Paul as a stubborn and contemptuous
fellow who thought nothing of disrupting the unity of the
churches for no other reason than his selfish pride and
jealousy.
Others of the Galatians perhaps saw no harm in deviating a
trifle from the doctrine of justification and faith. When they
noticed that Paul made so much ado about a matter that seemed
of no particular importance to them they raised their eyebrows
and thought within themselves: "What if we did deviate a
little from the doctrine of Paul? What if we are a little to
blame? He ought to overlook the whole matter, and not make
such an issue out of it, lest the unity of the churches be
disturbed." To this Paul replies: "A little leaven leaveneth
the whole lump."
Our opponents record the same complaints about us. They put us
down as contentious, ill-tempered faultfinders. But these are
the crafty passes of the devil, with which he seeks to
overthrow our faith. We answer with Paul: "A little leaven
leaveneth the whole lump."
Small faults grow into big faults. To tolerate a trifling
error inevitably leads to crass heresy. The doctrine of the
Bible is not ours to take or to allow liberties with. We have
no right to change even a tittle of it. When it comes to life
we are ready to do, to suffer, to forgive anything our
opponents demand as long as faith and doctrine remain pure and
uncorrupt. The Apostle James says, "For whosoever shall keep
the whole law and yet offend in one point, he is guilty of
all." This passage supports us over against our critics who
claim that we disregard all charity to the great injury of the
churches. We protest we desire nothing more than peace with
all men. If they would only permit us to keep our doctrine of
faith! The pure doctrine takes precedence before charity,
apostles, or an angel from heaven.
Let others praise charity and concord to the skies; we magnify
the authority of the Word and faith. Charity may be neglected
at times without peril, but not the Word and faith. Charity
suffers all things, it gives in. Faith suffers nothing; it
never yields. Charity is often deceived but is never put out
because it lies nothing to lose; it continues to do well even
to the ungrateful. When it comes to faith and salvation in the
midst of lies and errors that parade as truth and deceive
many, charity has no voice or vote. Let us not be influenced
by the popular cry for charity and unity. If we do not love
God and His Word what difference does it make if we love
anything at all?
Paul, therefore, admonishes both teachers and hearers not to
esteem lightly the doctrine of faith as if it were a toy with
which to amuse oneself in idle hours.
VERSE 10. l have confidence in you through the Lord.
"I have taught, admonished, and reproved you enough. I hope
the best for you."
The question occurs to us whether Paul did well to trust the
Galatians. Does not Holy Writ forbid us to trust in men? Faith
trusts in God and is never wrong. Charity trusts in men and is
often wrong. This charitable trust in man is necessary to
life. Without it life would be impossible in the world. What
kind of life would ours be if nobody could trust anybody else?
True Christians are more ready to believe in men than the
children of this world. Such charitable confidence is the
fruit of the Spirit. Paul had such trust in the Galatians
although they had forsaken his doctrine. He trusts them
"through the Lord," insofar as they were in Christ and Christ
in them. Once they had forsaken Christ altogether, the Apostle
will trust the Galatians no longer.
VERSE 10. That ye will be none otherwise minded.
"Not minded otherwise than I have taught you. In other words,
I have confidence that you will accept no doctrine that is
contrary to the one you have learned from me."
VERSE 10. But be that troubleth you shall bear his
judgment, whosoever he be.
Paul assumes the role of a judge and condemns the false
apostles as troublers of the Galatians. He wants to frighten
the Galatians with his severe judgments of the false apostles
into avoiding false doctrine like a contagious disease. We can
hear him say to the Galatians: "Why do you give these
pestilent fellows a hearing in the first place? They only
trouble you. The doctrine they bring causes your conscience
only trouble."
The clause, "whosoever he be," seems to indicate that the
false apostles in outward appearance at least were very good
and devout men. It may be that among them was some outstanding
disciple of the apostles, a man of fame and authority. The
Apostle must have been faced by this very situation, otherwise
his vehemence would have been uncalled for. No doubt many of
the Galatians were taken back with the vehemency of the
Apostle. They perhaps thought: why should he be so stubborn in
such small matters? Why is he so quick to pronounce damnation
upon his brethren in the ministry?
I cannot say it often enough, that we must carefully
differentiate between doctrine and life. Doctrine is a piece
of heaven, life is a piece of earth. Life is sin, error,
uncleanness, misery, and charity must forbear, believe, hope,
and suffer all things. Forgiveness of sins must be continuous
so that sin and error may not be defended and sustained. But
with doctrine there must be no error, no need of pardon. There
can be no comparison between doctrine and life. The least
little point of doctrine is of greater importance than heaven
and earth. Therefore we cannot allow the least jot of doctrine
to be corrupted. We may overlook the offenses and errors of
life, for we daily sin much. Even the saints sin, as they
themselves confess in the Lord's Prayer and in the Creed. But
our doctrine, God be praised, is pure, because all the
articles of our faith are grounded on the Holy Scriptures.
VERSE 11. And I, brethren, if I yet preach
circumcision, why do I yet suffer persecution? then is
the offense of the cross ceased.
In his great desire to recall the Galatians, Paul draws
himself into the argument. He says: "Because I refuse to
recognize circumcision as a factor in our salvation, I have
brought upon myself the hatred and persecution of my whole
nation. If I were to acknowledge circumcision the Jews would
cease to persecute me; in fact they would love and praise me.
But because I preach the Gospel of Christ and the
righteousness of faith I must suffer persecution. The false
apostles know how to avoid the Cross and the deadly hatred of
the Jewish nation. They preach circumcision and thus retain
the favor of the Jews. If they had their way they would ignore
all differences in doctrine and preserve unity at all cost.
But their unionistic dreams cannot be realized without loss
to the pure doctrine of the Cross. It would be too bad if the
offense of the Cross were to cease." To the Corinthians he
expressed the same conviction: "Christ sent me. . .to preach
the gospel: not with wisdom of words, lest the cross of Christ
should be made of none effect." (I Cor. 1:17.)
Here someone may be tempted to call the Christians crazy.
Deliberately to court danger by preaching and confessing the
truth, and thus to bring upon ourselves the hatred and enmity
of the whole world, is this not madness? But Paul does not
mind the enmity of the world. It made him all the bolder to
confess Christ. The enmity of the world in his estimation
augurs well for the success and growth of the Church, which
fares best in times of persecution. When the offense of the
Cross ceases, when the rage of the enemies of the Cross
abates, when everything is quiet, it is a sign that the devil
is the door-keeper of the Church and that the pure doctrine of
God's Word has been lost.
Saint Bernard observed that the Church is in best shape when
Satan assaults it on every side by trickery and violence; and
in worst shape when it is at peace. In support of his
statement he quotes the passage from the song of Hezekiah:
"Behold, for peace I had great bitterness." Paul looks with
suspicion upon any doctrine that does not provoke antagonism.
Persecution always follows on the heels of the Word of God as
the Psalmist experienced. "I believe, therefore have I spoken:
I was greatly afflicted." (Ps. 116:10.) The Christians are
accused and slandered without mercy. Murderers and thieves
receive better treatment than Christians. The world regards
true Christians as the worst offenders, for whom no punishment
can be too severe. The world hates the Christians with amazing
brutality, and without compunction commits them to the most
shameful death, congratulating itself that it has rendered God
and the cause of peace a distinct service by ridding the world
of the undesired presence of these Christians. We are not to
let such treatment cause us to falter in our adherence to
Christ. As long as we experience such persecutions we know all
is well with the Gospel.
Jesus held out the same comfort to His disciples in the fifth
chapter of St. Matthew. "Blessed are ye, when men shall revile
you and persecute you, and shall say all manner of evil
against you falsely, for my sake. Rejoice, and be exceeding
glad; for great is your reward in heaven." The Church must not
come short of this joy. I would not want to be at peace with
the pope, the bishops, the princes, and the sectarians, unless
they consent to our doctrine. Unity with them would be an
unmistakable sign that we have lost the true doctrine.
Briefly, as long as the Church proclaims the doctrine she must
suffer persecution, because the Gospel declares the mercy and
glory of God. This in turn stirs up the devil, because the
Gospel shows him up for what he is, the devil, and not God.
Therefore as long as the Gospel holds sway persecution plays
the accompaniment, or else there is something the matter with
the devil. When he is hit you will know it by the havoc he
raises everywhere.
So do not be surprised or offended when hell breaks loose.
Look upon it as a happy indication that all is well with the
Gospel of the Cross. God forbid that the offense of the Cross
should ever be removed. This would be the case if we were to
preach what the prince of this world and his followers would
be only too glad to hear, the righteousness of works. You
would never know the devil could be so gentle, the world so
sweet, the Pope so gracious, and the princes so charming. But
because we seek the advantage and honor of Christ, they
persecute us all around.
VERSE 12. I would they were even cut off which trouble
you.
It hardly seems befitting an apostle, not only to denounce the
false apostles as troublers of the Church, and to consign them
to the devil, but also to wish that they were utterly cut
off--what else would you call it but plain cursing? Paul, I
suppose, is alluding to the rite of circumcision. As if he
were saying to the Galatians: "The false apostles compel you
to cut off the foreskin of your flesh. Well, I wish they
themselves were utterly cut off by the roots."
We had better answer at once the question, whether it is right
for Christians to curse. Certainly not always, nor for every
little cause. But when things have come to such a pass that
God and His Word are openly blasphemed, then we must say:
"Blessed be God and His Word, and cursed be everything that is
contrary to God and His Word, even though it should be an
apostle, or an angel from heaven."
This goes to show again how much importance Paul attached to
the least points of Christian doctrine, that he dared to curse
the false apostles, evidently men of great popularity and
influence. What right, then, have we to make little of
doctrine? No matter how nonessential a point of doctrine may
seem, if slighted it may prove the gradual disintegration of
the truths of our salvation.
Let us do everything to advance the glory and authority of
God's Word. Every tittle of it is greater than heaven and
earth. Christian charity and unity have nothing to do with the
Word of God. We are bold to curse and condemn all men who in
the least point corrupt the Word of God, "for a little leaven
leaveneth the whole lump."
Paul does right to curse these troublers of the Galatians,
wishing that they were cut off and rooted out of the Church of
God and that their doctrine might perish forever. Such cursing
is the gift of the Holy Ghost. Thus Peter cursed Simon the
sorcerer, "Thy money perish with thee." Many instances of this
holy cursing are recorded in the sacred Scriptures, especially
in the Psalms, e.g., "Let death seize upon them, and let them
go down quick into hell." (Ps. 55:15.)
THE DOCTRINE OF GOOD WORKS
Now come all kinds of admonitions and precepts. It was the
custom of the apostles that after they had taught faith and
instructed the conscience they followed it up with admonitions
unto good works, that the believers might manifest the duties
of love toward each other. In order to avoid the appearance as
if Christianity militated against good works or opposed civil
government, the Apostle also urges us to give ourselves unto
good works, to lead an honest life, and to keep faith and love
with one another. This will give the lie to the accusations of
the world that we Christians are the enemies of decency and of
public peace. The fact is we Christians know better what
constitutes a truly good work than all the philosophers and
legislators of the world because we link believing with doing.
VERSE 13. For, brethren, ye have been called unto
liberty; only use not liberty for an occasion to the
flesh, but by love serve one another.
In other words: "You have gained liberty through Christ, i.e.,
You are above all laws as far as conscience is concerned. You
are saved. Christ is your liberty and life. Therefore law,
sin, and death may not hurt you or drive you to despair. This
is the constitution of your priceless liberty. Now take care
that you do not use your wonderful liberty for an occasion of
the flesh."
Satan likes to turn this liberty which Christ has gotten for
us into licentiousness. Already the Apostle Jude complained in
his day: "There are certain men crept in unawares. . .turning
the grace of our God into lasciviousness." (Jude 4.) The flesh
reasons: "If we are without the law, we may as well indulge
ourselves. Why do good, why give alms, why suffer evil when
there is no law to force us to do so?"
This attitude is common enough. People talk about Christian
liberty and then go and cater to the desires of covetousness,
pleasure, pride, envy, and other vices. Nobody wants to
fulfill his duties. Nobody wants to help out a brother in
distress. This sort of thing makes me so impatient at times
that I wish the swine who trampled precious pearls under foot
were back once again under the tyranny of the Pope. You cannot
wake up the people of Gomorrah with the gospel of peace.
Even we creatures of the world do not perform our duties as
zealously in the light of the Gospel as we did before in the
darkness of ignorance, because the surer we are of the liberty
purchased for us by Christ, the more we neglect the Word,
prayer, well-doing, and suffering. If Satan were not
continually molesting us with trials, with the persecution of
our enemies, and the ingratitude of our brethren, we would
become so careless and indifferent to all good works that in
time we would lose our faith in Christ, resign the ministry of
the Word, and look for an easier life. Many of our ministers
are beginning to do that very thing. They complain about the
ministry, they maintain they cannot live on their salaries,
they whimper about the miserable treatment they receive at the
hand of those whom they delivered from the servitude of the
law by the preaching of the Gospel. These ministers desert our
poor and maligned Christ, involve themselves in the affairs of
the world, seek advantages for themselves and not for Christ.
With what results they shall presently find out.
Since the devil lies in ambush for those in particular who
hate the world, and seeks to deprive us of our liberty of the
spirit or to brutalize it into the liberty of the flesh, we
plead with our brethren after the manner of Paul, that they
may never use this liberty of the spirit purchased for us by
Christ as an excuse for carnal living, or as Peter expresses
it, I Peter 2:16, "for a cloak of maliciousness."
In order that Christians may not abuse their liberty the
Apostle encumbers them with the rule of mutual love that they
should serve each other in love. Let everybody perform the
duties of his station and vocation diligently and help his
neighbor to the limit of his capacity.
Christians are glad to hear and obey this teaching of love.
When others hear about this Christian liberty of ours they at
once infer, "If I am free, I may do what I like. If salvation
is not a matter of doing why should we do anything for the
poor?" In this crude manner they turn the liberty of the
spirit into wantonness and licentiousness. We want them to
know, however, that if they use their lives and possessions
after their own pleasure, if they do not help the poor, if
they cheat their fellow-men in business and snatch and scrape
by hook and by crook everything they can lay their hands on,
we want to tell them that they are not free, no matter how
much they think they are, but they are the dirty slaves of the
devil, and are seven times worse than they ever were as the
slaves of the Pope.
As for us, we are obliged to preach the Gospel which offers to
all men liberty from the Law, sin, death, and God's wrath. We
have no right to conceal or revoke this liberty proclaimed by
the Gospel. And so we cannot do anything with the swine who
dive headlong into the filth of licentiousness. We do what we
can, we diligently admonish them to love and to help their
fellow-men. If our admonitions bear no fruit, we leave them to
God, who will in His own good time take care of these
disrespecters of His goodness. In the meanwhile we comfort
ourselves with the thought that our labors are not lost upon
the true believers. They appreciate this spiritual liberty and
stand ready to serve others in love and, though their number
is small, the satisfaction they give us far outweighs the
discouragement which we receive at the hands of the large
number of those who misuse this liberty.
Paul cannot possibly be misunderstood for he says: "Brethren,
ye have been called unto liberty." In order that nobody might
mistake the liberty of which he speaks for the liberty of the
flesh, the Apostle adds the explanatory note, "only use not
liberty for an occasion to the flesh, but by love serve one
another." Paul now explains at the hand of the Ten
Commandments what it means to serve one another in love.
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comments or suggestions to:
Rev. Robert E. Smith
Walther Library
at Concordia Theological Seminary
E-mail: smithre@mail.ctsfw.edu
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file: /pub/resources/text/wittenberg/luther/gal: gal5-01.txt
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