Introduction

Galatians by H.A. Ironside

Lecture 1

Galatians 1:1-5

Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) and all the brethren which are with me, unto the churches of Galatia: grace be to you and peace from God the Father, and from our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: to whom be glory for ever and ever. Amen. (Gal 1:1-5)

The epistle to the Galatians links very intimately with that to the Romans. There seem to be good reasons for believing that both of these letters were written at about the same time, probably from Corinth while Paul was ministering in that great city. In Romans we have the fullest, the most complete opening up of the gospel of the grace of God that we get anywhere in the New Testament. In the letter to the Galatians we have that glorious gospel message defended against those who were seeking to substitute legality for grace. There are many expressions in the two letters that are very similar.

Both, as also the epistle to the Hebrews, are based upon one Old Testament text found in chapter 2 of the book of Habakkuk: "The just shall live by his faith." May I repeat what I have mentioned in my Lectures on Romans and also my Notes on Hebrews? In the epistle to the Romans the emphasis is put upon the first two words. How shall men be just with God? The answer is, "The just shall live by faith." But if one has been justified by faith, how is he maintained in that place before God? The answer is given in the epistle to the Galatians, and here the emphasis is upon the next two words, "The just shall live by faith." But what is that power by which men are made just and by which they live? The epistle to the Hebrews answers that by putting the emphasis upon the last two words of the same text, "The just shall live by faith. " So we may see that these three letters really constitute a very remarkable trio, and in spite of all that many scholars have written to the contrary, personally I am absolutely convinced that the three are from the same human hand, that of the apostle Paul. I have given my reasons for this view in my book on the Hebrews, so I need not go into that here.

Now something of the reasons for the writing of this letter. Paul had labored in Galatia on two distinct occasions. A third time he was minded to go there, but the Spirit of God plainly indicated that it was not His will and led him elsewhere, eventually over to Europe. In chapters 13 and 14 of Acts we read of Paul's ministry in Antioch of Pisidia, in Iconium, in Lystra, and in Derbe. While Antioch is said to be in Pisidia and these other three cities are located in Lycaonia, according to the best records we have, both the provinces of Pisidia and Lycaonia were united to Galatia at this time, so that these were really the cities of Galatia where Paul labored and where God wrought so mightily. The inhabitants of Galatia are the same people racially as the ancient inhabitants of Ireland, Wales, and the Highlands of Scotland, also of France and northern Spain, the Gauls. Galatia is really the country of the Gauls, and those deep emotional feelings that characterize the races I have mentioned"”the mystical Scots; the warmhearted Welsh; the volatile French; and the brilliant, energetic Irish" were manifested in these Gauls of old. They spread from Galatia over into western Europe and settled France and northern Spain, and then came over to the British Isles. As many of us are somewhat linked with these different groups that we have mentioned, we should have a special interest in the epistle to the Galatians, which, by the way, is the death blow to so-called British-Israelism. The Gauls were Gentiles, not Israelites.

When Paul first went in among them they were all idolaters, but through the ministry of the Word he was used to bring many of them to a saving knowledge of the Lord Jesus Christ, and they became deeply devoted to the man who had led them to know the Lord Jesus Christ as their Savior. It was a wonderful thing to them to be brought out of the darkness of heathenism into the glorious light and liberty of the gospel. But sometimes when people accept the gospel message with great delight and enthusiasm, they have to go through very severe testings afterward, and so it proved in the case of the Galatians. After Paul had left them there came down from Judea certain men claiming to be sent out by James and the apostolic band at Jerusalem, who told the Galatians that unless they kept the law of Moses, observed the covenant of circumcision, and the different holy days of the Jewish economy and the appointed seasons, they could not be saved. This so stirred the apostle Paul when he learned of it that he sought on a second visit to deliver these people from that legality. But some way or another there is something about error when once it grips the minds of people that makes it assume an importance in their minds that the truth itself never had. That is a singular thing. One may be going on with the truth of God in a calm, easy way, and then he gets hold of something erroneous, and he pushes that thing to the very limit. We have often seen this demonstrated.

I refer here only to false teaching. I do not know the names of the men who came into Galatia to seek to turn the Galatians away from the truth of the gospel as set forth by the apostle Paul, but I do know what their teaching was. They were substituting law for grace, they were turning the hearts and minds of these earnest Christians away from their glorious liberty in Christ, and bringing them into bondage to legal rites and ceremonies. In order to do this it was necessary for them to try to shake the confidence of the people in their great teacher who had led them to Christ, the apostle Paul himself, and so they called in question his authority. Their attack was directed against his apostleship, nor did they hesitate to impugn his integrity.

They wormed their way into the confidence of the believers by undermining their faith in the man who had led them to Christ, hoping thereby that they would break down their reliance upon the gospel of the grace of God and substitute legal observances in its place.

When Paul heard this he was deeply grieved. With him, doctrine was not simply a matter of views. It was not a question of maintaining his own position at all costs. He realized that men are sanctified by the truth of God, and that on the other hand they are demoralized by error, and so to him it was a matter of extreme importance that his converts should cling to that truth which edifies and leads on in the ways that be in Christ. When this news of their defection came to him he sat down and wrote this letter. He did not do what he generally did. We have no other instance in the New Testament, so far as I know, of Paul writing a letter with his own hand. Ordinarily he dictated his letters to a secretary who wrote for him. They had a form of shorthand in those days, and copies have come down to us, so that we may see how they worked.

And then these letters were properly prepared and sent out by his different amanuenses. But on this occasion he was so stirred, so deeply moved, that apparently he could not wait for an amanuensis. Instead, he called for parchment, pen, and ink, and sat down and with nervous hand wrote this entire letter. He says at the close of it, "You see with what large characters I have written you with mine own hand." That is the correct translation of his words. Paul evidently had something the matter with his eyes, and so could not see very well, and like a partially blind person he took his pen and with large, nervous characters filled up the parchment, and it looked like a long letter. He then hurried it off to Galatia, hoping it would be used of God to recover these people from the errors into which they had fallen. In some respects it is the most interesting of all his letters, for it is so self-revealing. It is as though he opens a window into his own heart that we may look into the very soul of the man and see the motives that dominated and controlled him.

The letter itself is simple in structure. Instead of breaking it up into a great many small sections, I look at it as having three great divisions.

Part 1: Personal (Gal. 1 & 2)

Part 2: Doctrinal (Gal. 3 & 4)

Part 3: Practical (Gal. 5 & 6)

If we once have these firmly fixed in our minds, we shall never forget them. The subject of the letter is

"Law and Grace." The way the apostle unfolds it is this: chapters 1 and 2 are personal. In these chapters he is largely dealing with his own personal experiences. He shows how he, at one time a rigid, legalistic Jew, had been brought into the knowledge of the grace of God, and how he had had to defend that position against legalists. Chapters 3 and 4 are doctrinal. In these chapters, the very heart of the letter, he opens up, as in the epistle to the Romans, the great truth of salvation by grace alone. Chapters 5 and 6 are practical.

They show us the moral and ethical considerations that result from a knowledge of salvation by free grace.

These divisions are very simple.

We turn now to consider the introduction to the letter in the personal portion. The first three verses constitute the apostolic salutation: "Paul, an apostle." Go over the other letters, and you will find that he never refers to himself as "apostle" unless writing to some people where his apostleship has been called in question, or where he has some great doctrine to unfold that people are not likely to accept unless they realize that he had a definite commission to make it known. He evidently prefers to speak of himself as "the servant of Jesus Christ," and that word "servant" means a bondman, one bought and paid for. Paul loved to think of that. He had been bought and paid for by the precious blood of Christ, and so he was Christ's bondman. But on this occasion he saw the necessity of emphasizing his apostleship because great truths were in question, and they were so intimately linked with his personal commission from God that it was necessary to stress the fact that he was a definitely appointed messenger. The word apostle, after all, really means "messenger," or "minister," but is used in a professional sense in connection with the twelve who were the apostles particularly to the Jews, though also to the Gentiles, and then of Paul himself, who was preeminently the apostle to the Gentiles, and yet always went first to the Jews in every place where he labored.

Paul was an apostle, "not of men, neither by man." I think he had special reason for writing like this. His detractors said, "Where did he get his apostleship? Where did he get his commission? Not from Peter, not from John. Where did he get his authority?" Oh, he says, I glory in the fact that I did not get anything from man. What I have received I received directly from heaven. I am not an apostle of men nor by means of man. It was not men originally having authority who conferred authority upon me, it was not a school, or a bishop, or a board of bishops, at Jerusalem, that conferred this authority on me. "Not of men, neither by man." Even though God appointed me, my authority was not conferred of man. St. Jerome says, "Really there are four classes of ministry in the professing Christian church. First, there are those sent neither from men, nor through men, but directly from God." And then he points out that this was true of the prophets of the Old Testament dispensation. They were not commissioned by men, neither authorized by men, but they were commissioned directly from God, and of course this is true of the apostle Paul. "Then secondly," Jerome says, "there are those who get their commissions from God and through man, as for instance a man feels distinctly called of God to preach, and he is examined by his brethren and they are satisfied that he is called to preach, and so commend him to the work, perhaps by the laying on of hands.

And so he is a servant of God, a minister of God, from God and through man. Then in the third class there are those who have their commissions from man, but not from God. These are the men who have chosen the Christian ministry as a profession; perhaps they never have been born again, but having chosen the ministry as a profession they apply to the bishop, or presbytery, or church, to ordain them."

But as Spurgeon said, "Ordination can do nothing for a man who has not received his call from God. It is simply a matter of laying empty hands on an empty head." The man goes out heralded as a minister, but he is not God's minister. And then Jerome says, "There is a fourth class. There are men who pose as Christ's ministers, and have received their authority neither from God nor from man, but they are simply free-lances. You have to take their own word for it that they are definitely appointed. Nobody else has been able to recognize any evidence of it." Paul was in the first class. He had received his commission directly from God, and no man had anything to do with even confirming it. But what about the saints at Antioch laying hands on him when he and Barnabas were to preach to the Gentiles? you may ask. That was not a human confirmation of his apostleship because he went there as an apostle of the Lord.

How did Paul get his commission? He tells us in chapter 26 of the book of Acts. When he fell stricken on the Damascus road the risen Christ appeared to him, and said to him, "I am Jesus whom thou persecutest. (Act 26:15)

But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me" (Acts 26:15-18). Paul says that is where he got his commission. "Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision" (Acts 26:19), but in accord with his divinely-given instructions he went forth to teach at "Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance" (Act 26:20). So Paul was an apostle "not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead."

I think he had special reason for emphasizing the resurrection. There were those who said, "Paul cannot be an apostle, because he never saw the Lord Jesus. He was not one of the twelve, he was not instructed by Christ. How then can he rightly appropriate to himself the name of an apostle?" He says, "Have not I seen Jesus Christ? I saw Him as none of the rest did. I saw Him in the glory as the risen One, and heard His voice from heaven, and received my commission from His lips." That is why in one place he calls his message the "glorious gospel of the blessed God." That might be translated, "The gospel of the glory of the happy God." God is so happy now that the sin question has been settled and He can send the message of His grace into all the world, and it is "the gospel of the glory of the happy God" because it is from the glory.

And then Paul links others with himself. He was not alone but was always glad to recognize his fellow workers, and so says, "All the brethren which are with me, unto the churches of Galatia: grace be to you and peace from God the Father, and from our Lord Jesus Christ." "Grace" was the Greek greeting;

"Peace" was the Hebrew greeting. Paul glories in the fact that the middle wall of partition between Jew and Gentile has been broken down in the new creation, and so brings these two greetings together. How beautifully they fit with the Christian revelation. It is not the grace that saves, but the grace that keeps. It is not peace with God, which was made by the blood of His cross and which was theirs already, but the peace of God which they were so liable to forfeit if they got out of communion with Him.

Then in verses 4 and 5 he goes on to em 

The Sovereign of the skies,
Who stooped to man's estate and dust
That guilty worms might rise,

Emphasize the work of our Lord Jesus. Let us consider these words very thoughtfully, very tenderly, very meditatively. "Our Lord Jesus Christ, who gave himself for our sins." Oh, that we might never forget what Christ has suffered for our sakes! "Who gave himself." To whom does the pronoun refer? The One who was the Eternal Son of the Father, who was with the Father before all worlds, and yet who stooped in infinite grace to become Man. As Man He did not cease to be God; He was God and Man in one glorious Person, and therefore abounding in merit so that He could pay the mighty debt that we owed to God. He settled the sin question for us as no one else could. The little hymn says:

No angel could our place have taken,
Highest of the high though he;
The loved One, on the cross forsaken,
Was one of the Godhead Three!

Of all men it is written, "None of them can by any means redeem his brother, nor give to God a ransom for him: (for the redemption of their soul is [too costly, let it alone] for ever)" (Ps. 49:7-8). But here is One who became Man to redeem our soul: "The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many" (Matt. 20:28).

"Who gave himself." Think of it! When we call to mind our own sinfulness, the corruption of our hearts, the wickedness of our lips, when we think of what our sins deserve and how utterly helpless we were to deliver ourselves from the justly deserved judgment, and then we think of Him, the Holy One, the Just One,

The Sovereign of the skies,
Who stooped to man's estate and dust
That guilty worms might rise,

how our hearts ought to go out to Him in love and worship. I think it was hard for Paul to keep the tears back when he wrote this, "Who gave himself for our sins." We would like to forget those sins, and yet it is well sometimes that we should remember the hole of the pit from which we were dug, for our sins will be the black background that will display the glorious jewel of divine grace for all eternity. Not only that He might save us from eternal judgment, not only that we might never be lost in that dark, dark pit of woe of which Scripture speaks so solemnly and seriously, but that even here we may be altogether for Himself, "that he might deliver us from this present evil world." Man has made it wicked by his sinfulness, his disloyalty to God, but we who are saved are to be delivered from it, that we might be set apart to God.

"According to the will of God and our Father." In these words he sums up the purpose of our Lord's coming into the world. He came to die for our sins that we might be delivered from the power of sin and be altogether for Himself. "To whom be glory for ever and ever. Amen." This forms the salutation, and the introduction follows.

 

Glorying In The Cross

Galatians by H.A. Ironside

Lecture 16

Galatians 6:11-18

Ye see how large a letter I have written unto you with mine own hand. As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. (Gal 6:11-18)

There is something about verse 11 that I think lets us right into the heart of the apostle Paul. He was some distance away from Galatia when word came to him that Judaizing teachers had come in among the different assemblies, and were teaching the believers that unless they were circumcised and kept the law they could not be saved. He saw that this meant to step down from the truth of grace altogether. The believer does not obey in order to be saved, but because he is saved. He delights to glorify the One who has redeemed him, and his obedience springs from a heart filled with gratitude to that One who gave His life for him. He does not try to make himself fit or to keep himself fit for heaven. The apostle was so much disturbed by what he heard that he sat right down and penned this letter. It glows with the white heat of his burning zeal for the gospel of God. As we have already remarked, it was not a usual thing for men to write their own letters in those days. Letter-writing was a distinct occupation, as it is still in the different cities of the East, and if a man had a good deal to do he would engage one of these professional letter-writers just as here and now a man who has much correspondence engages a stenographer. He would not attempt to handle it all himself. And so ordinarily the apostle dictated his letters to various persons. They wrote them out, and he signed them and sent them on. But in this case apparently he had no amanuensis close at hand, and he was so stirred in his spirit that he felt he could not lose a moment in getting a letter off, and so sat right down and wrote it himself. He refers to this in verse 11, "Ye see how large a letter I have written unto you with mine own hand." It is not really a large letter. Compared with the epistle to the Romans this is a very short one. It is not more than one-third the length of 1 Corinthians, and only about one-half the length of 2 Corinthians. Compared with other writings in the New Testament it is brief indeed, but we get help here if we consult a more critical translation. It should read, "You see with what large characters I have written unto you with mine own hand." And that indicates not only that he was not used to letter-writing, but we gather besides that he had some kind of affliction with his eyes, and was not able to see well. You remember the time he was on trial in Jerusalem, and the high priest commanded him to be smitten on the mouth, and indignantly he shouted out, "God shall smite thee, thou whited wall" (Acts 23:3), and somebody said, "Do you speak evil of God's high priest?" At once he apologized and said, "I did not know that he was the high priest." He ought to have known, for there Ananias stood, doubtless in his priestly robes, but if Paul were at the other end of the room with poor eyesight he might not have recognized the man. And then there are other Scripture passages that give similar suggestions. He had already said in this letter, "I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me" (Gal. 4:15). They would not have wanted to do that unless his sight were poor. So I take it that possibly this was the affliction which he had to endure for many years, and therefore when he sat down to write he was like a half-blind person writing in big sprawling letters.

And realizing that he was not sending a neat manuscript such as an amanuensis would have prepared, he apologized for it by saying, "You see with what large characters I have written unto you with mine own hand." I think that manuscript with its large letters ought to have touched the hearts of those Galatians, and should have made them realize how truly he loved them, how concerned he was about them, that he could not wait to write them in the ordinary way, but must send off this epistle as quickly as it could be produced.

Then he concludes with these words, "As many as desire to make a fair show in the flesh, they constrain you to be circumcised." If it could have been possible to keep the Christians within the fold of Judaism and make of them one more Jewish sect, they would have been saved from a great deal of persecution they had to suffer. And so the apostle says, "These emissaries from Jerusalem going about among you have not your good at heart, but they want to make a fair show in the flesh; they want to show a great many adherents to what they teach, but do not take the place of separation to the name of the Lord Jesus Christ. I could go with them and make a fair show in the flesh, too, and would not have to suffer persecution for the cross of Christ." That cross was not only the place where the Lord Jesus suffered for our sins but is the symbol of separation. It told out the world's hatred of the Son of God, and Paul had identified himself with the One whom the world spurned, and therefore he gloried in that cross.

When people take legal ground and tell you that salvation is by human effort, they themselves never live up to their own profession. You may have heard some say, "I do not think people have to be saved by the blood of the Lord Jesus Christ; I think if everybody does the best they can, that is all that can be expected." Did you ever see a man who did the best he could do? Have you always done the best you knew? You know you have failed over and over again, even in those things that you knew to be right, things you did not do that you should have done, and things you did that you knew you should not have done. Therefore, to talk about being saved by doing the best you can is absurd. No man has ever done his best, except, of course, our holy, spotless Savior, the Lord Jesus Christ.

Somebody says, "It is gospel enough for me to follow the Sermon on the Mount." That is saying a good deal. Did you ever see a man who did that, or have you done it? Test yourself by it. Read Matthew 5-7, and just test yourself honestly; check yourself, and see how far you fall short of the precious precepts of this wonderful address given by the Lord Jesus Christ. There is no question but that you and I ought to live up to it. It indicates the type of life that should characterize every believer. But if you have not lived up to the Sermon on the Mount, either as a matter of attaining or maintaining salvation, at once you put yourself out of court. You have not lived it out, and I am afraid you never will, and therefore you can be very thankful indeed that God is saving poor sinners by grace. Someone else says, "I believe if we keep the law God gave at Sinai (it is holy, just, and good, the apostle himself tells us), it is all that God or man could require of us." So far as actual living is concerned, I suppose it is; but again I put the question, Have you kept it? Do you know of any one who has ever kept it? Let us keep in mind the words, "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all" (James 2:10). So on this ground there is no hope for any of us. "If we fail," some say, "God has provided the sacraments." But those who talk in that way are never certain that they are keeping the sacraments correctly. How do you know that you are keeping them perfectly? You may fail in purity of purpose as you take the Lord's Supper or in baptism. Even they who count on being saved through self-effort do not keep the law perfectly. We all fail, and therefore we need to recognize the fact that salvation is only through the free, matchless grace of God.

They would like to have you follow on in their ways in order that they might glory in your flesh, says the apostle. Men like to get a following, they like to have people join with them in any particular stand they take. It ministers to the pride of the natural heart to be able to head up a large group.

In opposition to all this human effort Paul sets the cross of our blessed Savior: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." When he said these words he was not thinking just of the wooden instrument on which Jesus died, and he certainly was not thinking of a cross on a steeple of a church, or on an altar of a church, nor yet of a cross dangling from a chain at the waist or throat, or worn as an ornament. When he wrote of "the cross of our Lord Jesus Christ," he was thinking of all that is involved in the crucifixion of the blessed Savior on that tree. The cross of Christ is the measure of man's hatred to God. Think of it! God sent His Son into the world! Millions of people talk about it at the Christmas season, and the merchants today are encouraging people to observe His birth so that they may sell more goods. You will find that even a Jewish merchant will wish you a merry Christmas if you purchase something from him. But remember this, the world has already told us what it thinks of Christ. It may celebrate His birth by gifts one to another, they may put on glorious concerts and have great festivals in the name of the Christ born in Bethlehem, but this world has shown what it thinks of Jesus by hurrying Him to a Roman cross. When Pilate asked, "What shall I do then with Jesus which is called Christ?" they cried out with one accord, "Let him be crucified" (Matt. 27:22), and that is the Christ they profess to worship today, the Christ they have crucified. They will even celebrate Christmas in the taverns of our cities, celebrate the birth of Christ by drinking and carousing on Christmas Eve and Christmas Day, and they will call that keeping the birth of Jesus. But the Christ of Bethlehem is the Christ of the cross, and the world has given its sentence concerning Him. They said, "We will not have this man to reign over us." "Well," the apostle says, "I glory in siding with the Man whom the world rejected." When he says, "God forbid that I should glory, save in the cross of our Lord Jesus Christ," it is just another way of saying, "My boast, my joy, my delight is in the One whom the world has crucified."

Then the cross of Christ was the place where God has told out His love in utmost fullness. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins" (1 John 4:10). When man did his worst, God did His best. When man said, "Away with him, crucify him!" God accepted Him as the substitute for sinners, and the judgment that our sins deserved fell on Him. God made His soul an offering for our sin. And so when Paul says, "I glory in the cross of our Lord Jesus," he means, I glory in the love that gave Jesus to die for me, a sinner.

But he has shown that Christ's death is my death and I am to take my place with Him, recognizing His death as mine. In Gal 2:20 we read, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." When Paul says, "I glory in the cross of Christ," he means this then: I accept the cross of Christ as my cross; I accept His death as my death; I take my place with Him as one who has died to the world, to sin, and to self, and henceforth I am not under law but under grace. Law crucified my Savior. He met its claims upon that cross, and now, having satisfied all its demands, I am delivered from its authority and am free to walk before God in grace, seeking to glorify Him in a life of happy obedience because I love the One who died there to put away my sin. All this, and much more, is involved in the expression, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom," he says, "the world is crucified unto me, and I unto the world." 

Christian, have you taken that stand? Do you realize that Christ's cross means absolute separation from the world that rejected Him? That is what we confess in our baptism; that is what Christian baptism means. I have heard of many a believer who pondered a long time before taking the step of being buried in baptism because he was afraid he would not be able to live out what was set forth in this beautiful ordinance, and, of course, apart from Christ we could not. But what is involved? A recognition that I have died with Him, that I have been buried with Him, and that this is an end of me as a man after the flesh.

Therefore, I have been raised with Christ to walk in newness of life.

I remember some brethren who were talking about a Christian's relationship to oath-bound secret societies. (This Book tells me concerning the Lord Jesus that He said, "In secret have I said nothing" [John 18:20], therefore I know that He never was inside of an oath-bound secret order, and He has called upon me to be a follower of Him.) One of these brethren said to the other, "You belong to such-and-such an order."

"Oh, no," he said, "I do not."

"Why, you do; I was there the night you were initiated, and once a member of that you are a member until death."

"Exactly; I quite admit what you say, but I buried the lodge member in Lake Ontario."

He meant that in his baptism the old order came to an end.

I have heard of a dear young woman once a thorough worldling, but at last she was brought to a saving knowledge of the Lord Jesus. Her friends came on her birthday one evening to give her a surprise party and wanted to take her with them to a place of ungodly worldly amusement. She said, "It is good of you to think of me, but I could not go with you; I never go to those places."

"Nonsense," they said, "you have often gone with us."

"But," she said, "I have buried the girl that used to go to those places. "Not I, but Christ liveth in me."

Christian baptism should speak of separation from the world that crucified the Lord Jesus Christ. Look at Israel. They had been slaves to Pharaoh, and there is old Pharaoh on the other side of the sea, shouting, "You come back here and serve me; put your necks under the yoke of bondage again." And I think I hear them say, "Good-bye, Pharaoh; the Red Sea rolls between us; we have been crucified to Egypt and Egypt to us." That is it, "I [have been] crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me." And so the world is crucified to me and I to the world. Let me say a word of warning here. Many a Christian has judged the vile, filthy, corrupt, polluted things of the world who has never judged the brilliant, cultured, esthetic world. But the brilliant, cultured world is just as vile in the sight of God as the corrupt, disgusting, filthy world that many walked with, in days before they were converted. You can get out of fellowship with God by association with the cultured world, as truly as by going down into the world's base and ungodly places of vulgar amusement.

Oh, Christian, keep close to the footsteps of the flock of Christ, and do not let them meet you in any other field. Here is real circumcision. Circumcision was an ordinance that signified the death of the flesh. "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature," or, literally, "a new creation." And that is the whole thing. You and I through the cross have passed out of the old creation, if saved, and are now in the new creation of which Christ is the glorified Head. See to it that in your associations, in your pleasure, in your amusement, in your religious life, you keep in that sphere where Christ is owned as Head and Lord.

And then he adds, "And as many as walk according to this rule" what rule? He has not laid down any rule. Yes, he has said we are a new creation. That is the way to test everything that may be put before me.

Is it of the new creation or is it of the old? If it is of the old, it has nothing for me. I belong to the new and am to walk according to this rule. "As many as walk according to this rule, peace be on them, and mercy," for they will always need mercy. They will never attain perfection in this life, but God never forgets His own.

Sometimes we may drift so far that we forget Him, we may even feel as though our hearts are utterly dead toward Him, as though He has forsaken us, but remember what He says, "I will never leave thee, nor forsake thee" (Heb. 13:5). There is a double negative in the original, it is, "I will never, never leave thee, nor forsake thee." It is unthinkable that the blessed Lord should ever give up one who has put his trust in Jesus, and so He always deals with us in mercy, restoring our souls when we fail.

Then the apostle uses a very peculiar expression, "And upon the Israel of God." Who does he mean by "the Israel of God"? I do not think he is referring to the church as such, for he has just referred to that when speaking of the new creation. I think he recognizes as the true Israel those of God's earthly people who really accept the testimony of God and who own their sin and trust the Savior whom God has provided. "They are not all Israel, which are of Israel" (Rom. 9:6). That a man happens to be born of the seed of Abraham does not make him a son of Abraham. Because a man happens to be born of Israel this does not make him an Israelite. He must have the faith of Abraham to be blessed with faithful Abraham, and he must receive the Savior who came through Israel if he is going to be a true Israelite.

Now that these Judaizers have made so much of a distinguishing mark upon the body through an ordinance and have said that a man that did not bear that mark was unclean and unfit for Christian fellowship, Paul says, I have a better mark than anything you may talk about. "From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus." What did he mean by that? His very body had been wounded many times for Jesus' sake, when those cruel stones fell on him at Lystra, when beaten with stripes his body was branded; but he glories in these things and says, "I bear in my body the marks of the Lord Jesus." Someone has said, "When we get home to heaven God is not going to look us over for medals but for scars." I wonder whether we have received any scars for Jesus' sake. Many of them are not physical scars, they are scars of the heart, but it is a great thing to have the brand-marks of the Lord Jesus.

And now Paul closes this epistle without any salutations. Most of his letters contain a great many salutations to various people, but here he does not send any special message to any of them because, you see, they were playing fast and loose with the things of God, and he would not, after giving them this stern message, placate them by sending cordial salutations to the brethren in Christ as though nothing had happened to hinder fellowship. So he merely says, "The grace of our Lord Jesus Christ be with your spirit.

Amen. God grant that every one of us may enjoy that grace!

 

Grace In Action

Galatians by H.A. Ironside

Lecture 15

Galatians 6:1-10

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. Bear ye one another's burdens, and so fulfil the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

For every man shall bear his own burden. Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. (Gal 6:1-10)

We are now to consider a number of special admonitions having to do with the manifestation of grace, in our attitude toward our brethren generally and toward the world outside, for where grace is active in the soul there will always be kindly consideration of others. Where a spirit of censoriousness prevails, or where malice and bitterness fill the heart, one may be certain that, for the time being at least, the one who manifests such a disposition has lost the sense of his debtorship to the grace of God.

In the first instance, we have the case of a brother who has failed, though not willfully. The Spirit of God says, "Brethren, if a man be overtaken in a fault." He did not set out with intention to sin. He was not endeavoring to stifle his conscience, but sudden temptation proved too much for him, as for instance, in the case of the apostle Peter, who really loved the Lord, but when challenged as to being one of His disciples was so filled with fear that he denied the One he had declared he would never forsake. It is important to distinguish between willful, deliberate sin, when one has put away a good conscience and definitely embarked upon a course of evil, and sudden and unexpected failure because of overwhelming temptation taking one off his guard. How many fall under such circumstances! Perhaps it is the power of appetite or of fleshly passion. It may be a question of a quick temper or unjudged pride and vanity. One goes on unconscious of danger, finds himself in circumstances for which he was not prepared, and before he realizes what is transpiring, he has sinned against the One who loves him most. It is easy for others who do not understand the hidden springs of action to blame such a one very severely, particularly if his fault is of such a character as to reflect discredit upon the testimony of the Lord. The easiest way in such a case is to insist on immediate excision, excommunicating the wrongdoer from all church privileges. But here a better way is unfolded to us. Paul writes, "Ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." It is no evidence of spirituality to give way to harsh judgment, but rather to manifest compassion for the one who has failed and to seek to bring him back to fellowship with God. It is only in the spirit of meekness that this can be done. A hard, critical spirit will drive the failing one deeper into sin and make it more difficult to recover him at last. But a loving, tender word, accompanied by gracious effort to recover, will often result in saving him from further declension.

If we remember what we ourselves are and how easily we too may fall, we will not be over-stern in dealing with others. It is not that we are called upon to excuse sin. That must be dealt with faithfully, for we are told in the law, "Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him." But we are to point out the way of deliverance; considering our own need of divine help continually in order that we may be kept from sin, we will know better how to deal with those who in the hour of temptation have missed their path.

Then we have a precious word as to that mutual concern for others which should ever characterize believers: "Bear ye one another's burdens, and so fulfil the law of Christ." The law of Christ is the law of love, and love seeks to help others in their distress and share the load with them. If anyone thinks himself superior to such service and stands upon his dignity, he is but manifesting his own littleness, for "if a man think himself to be something, when he is nothing, he deceiveth himself."

Each one should recognize his own individual responsibility to God, and therefore he is to be careful that his own work is in accordance with God's revealed mind, as indicated in His Word. As he thus walks obediently he will know that joy which comes from fellowship with God and will not depend on others for his happiness. It is a recognized principle of Scripture that each man must bear his own responsibility, and this is the meaning of Gal6:5, where the word burden suggests something quite different to its use in Gal 6:2.

Gal 6:6 lays down a principle of wide application: "Let him that is taught in the word communicate unto him that teacheth in all good things." If God has used another to instruct and help me in the way of life, I, on my part, should be glad to do what I can to be of help and assistance to him. It is not simply that preachers entirely given to the work of the Lord should be sustained by the gracious gifts of those to whom they minister, though that is involved in it, but it is a constant giving and receiving in all walks of life. He who seeks only to be benefited by others and is not concerned about sharing with them, will have a Dead Sea kind of a life. It is said that nothing can live in that body of water because it has no outlet, and though millions of tons of fresh water pour into it every week, evaporation and mineral deposits make it so bitter and acrid that it cannot sustain life. He who is more concerned about giving to others than about receiving for himself will be constantly fresh and happy in his own experience and will enjoy all the more the good things ministered to him.

It is a remarkable fact that it is in this connection, what we might call the principle of "giving and receiving," that the Holy Spirit directs our attention most solemnly to the kindred law of "sowing and reaping." It never pays to be forgetful of the future. He who acts for the present moment only is like one who is indifferent to the coming harvest, and so either thinks to save by sparse sowing, or else recklessly strews obnoxious seeds in his field, sowing wild oats, as people say, and yet hopes to reap a far different kind of harvest. We reap as we sow. This is insisted on again and again in Scripture. Here we are told, "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." Elsewhere our Lord has laid down the same principle. He asks, "Do men gather grapes of thorns, or figs of thistles?"

(Matt. 7:16). And He declares that "every good tree bringeth forth good fruit; but a corrupt tree bring forth evil fruit" (Matt. 7:17). Israel sowed the wind, the prophet exclaimed, and he predicted they would reap the whirlwind (Hos. 8:7). Men who sow wickedness reap the same, asserted Eliphaz (Job 4:8). This is so self-evident that it needs no emphasis. Yet how easily we forget it, and how readily we hope that in some strange, unnatural transformation our sinful folly will be so overruled as to produce the peaceable fruits of righteousness. But whether it be in the case of the unsaved worldling, or the failing Christian, the inexorable law will be fulfilled; we reap what we sow. How important then that we walk carefully before God, not permitting ourselves any license which is unbecoming in one who professes to acknowledge the Lordship of Christ. "For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting" (v. 8). It is not that we earn everlasting life by our behavior; we receive it as a gift when we believe on the Lord Jesus Christ (John 3:36). But we now have eternal life in dying bodies, and in a scene of contrariety, where everything about us is opposed to that new and divinely-implanted nature which we were given in regeneration. Soon, at our Lord's return, we shall enter into life in all its fullness, and then, at the judgment seat of Christ, we shall reap according to our sowing. They who live for God now will receive rich reward in that day. And they who yield now to the impulses of the flesh and are occupied with things that do not glorify God will suffer loss.

How timely then the admonition: "Let us not be weary in well doing," coupled with the sure promise, "for in due season we shall reap if we faint not." We are so apt, having begun in the Spirit, to seek to finish in the flesh, as in the case of these Galatians. But only that which is of the Spirit will be rewarded in the day of manifestation. That which is of the flesh, even though seemingly religious, will only produce corruption and bring disappointment at last.

In closing this section the apostle reverts to the general principle of Gal 6:6, now extending it to include all men everywhere. The spiritual man is one who sees things from God's standpoint, therefore he cannot be insular, self-centered, of indifferent to the needy souls all about him. "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." Thus we will imitate Him whose life was laid out in doing good, both to the unthankful and the godless, and to the little flock who waited for the consolation of Israel. As we seek, by the power of the indwelling Spirit, to maintain the same attitude toward our fellow men, whether sinners or saints, we fulfill the righteousness of that law which says, "Thou shalt love thy neighbour as thyself." We do not need to put ourselves under the law to do this. We only need to recognize our relationship to the glorified Christ, who is the Head of that new creation to which, by grace, we belong.

Are we ever on the watch for such opportunities to manifest the goodness of God to those with whom we come in contact, and thus magnify the Lord, whose we are and whom we serve? Having been so wondrously dealt with ourselves, how can we do other than seek to exemplify in our dealings with others the mercy and loving-kindness which has been shown toward us?

This is indeed to live on a higher plane than law. It is the liberty of grace, which the Holy Spirit gives to all who recognize the Lordship of Christ.

Liberty, Not License

Galatians by H.A. Ironside

Lecture 14

Galatians 5:16-26

This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.

Let us not be desirous of vain glory, provoking one another, envying one another. (Gal 5:16-26) The present section of this epistle brings before us the truth, in a very marked way, of the two natures in the believer. It is important to remember that when God saves us He does not destroy the carnal nature which we received at our natural birth. The new birth does not imply the elimination of that old carnal nature, neither does it imply a change in it, but rather the impartation of an absolutely new nature born of the Holy Spirit of God, and these two natures abide side by side in the believer in the Lord Jesus Christ.

This explains the conflict that many of us have known since we have been converted. In fact, I need not have said, "many of us," for all converted people know at one time or another something of that conflict between the flesh and the Spirit. Jesus said, "That which is born of the flesh is flesh" that is, the old nature "that which is born of the Spirit is spirit" that is the new nature, and these two natures abide side by side until we receive the redemption of the body which will be at the coming again of our Lord Jesus Christ, when He will transform this body of our humiliation and make it like unto the body of His glory. Then we will be delivered forever from all inward tendency to sin. Until then we have to learn, and sometimes by very painful experiences, that the carnal nature, that old nature, "is not subject to the law of God, neither indeed can be" (Rom. 8:7).

That old nature is so corrupt, so vile, that it can never be sanctified, and the new nature is so pure, so holy, that it does not need to be sanctified. So there is no mention in Scripture of the sanctification of the old nature. What is it then that needs to be sanctified? It is the man himself, and he is sanctified as he learns to walk in accordance with the dictates of the new nature. He is directed by the Holy Spirit of God, for the believer is not only born of the Spirit but indwelt by the Spirit.

We are not to confound new birth by the Spirit with the reception of the Spirit. New birth is the operation of the Spirit of God. He it is who produces the new birth through the Word. We receive the Word in faith, we believe the Word, and the Spirit of God through the Word brings about new birth. The apostle James says, "Of his own will begat he us with the word of truth" (James 1:18). The apostle Peter says, "Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever. And this is the word which by the gospel is preached unto you" (1 Peter 1:23, 25). And when I believe that Word I am born again; that is an inward change. It is the impartation of a new life; it is eternal life. But there is something more than that. It was always true in all dispensations, from Adam down to the day of Pentecost, that wherever people believed God's Word they were born again, but the Holy Spirit Himself as a divine Person had not then come to dwell within them. Now since Pentecost, upon believing, we are sealed with the Holy Spirit of God. He creates the new nature, and then comes to indwell the one who is thus born again, and as the believer learns to recognize the fact that the Spirit of God dwells within him, and as he turns everything over to His control, he finds deliverance from the power of inbred sin.

Notice how the apostle puts it here: "This I say then, Walk in the Spirit, and ye shall not fulfil the lust [or, the desire] of the flesh." It is so easy to fulfill the desire of the flesh. We must not link with that word lust the idea that it always means things base and unclean. The word itself simply means "desire," and whatever the desire of the flesh is, it is always hateful to God. Here may be one who desires all kinds of carnal indulgences, and we have no difficulty in realizing the vileness of that, but here is another who desires worldly fame, the praise and adulation of his fellows, and that is also the lust of the flesh, or mind, and is as obnoxious to God as the other. Any kind of a carnal or fleshly desire is a lust, and if we would be delivered from walking according to these selfish lusts we must walk in the Spirit.

It is one thing to have the Spirit indwelling us and quite another to walk in the Spirit. To walk in the Spirit implies that the Holy Spirit is controlling us, and we can walk in the Spirit only as our lives are truly surrendered to Christ. Somebody says, "Well, then, I understand you mean to tell us that all believers possess the Holy Spirit, but that many of us have never received the second blessing, and are not filled with the Spirit." I do not find the term, "second blessing," in Scripture, though I admit that in the lives of many Christians there is an experience that answers to what people call "the second blessing." Many Christians have lived for years on a rather low, somewhat carnal, worldly plane. They love the Lord, they love His Word, they love to attend the ordinances of His house, they enjoy Christian fellowship, and seek to walk as upright men and women through this world, but they have never truly yielded themselves and all their ransomed powers wholly to the Lord. There is something they are keeping back, some controversy with God, and as long as this continues there will always be conflict and defeat, but when one comes to the place where he heeds the Word, "I beseech you therefore, brethren, by the mercies of God, that ye present [that you surrender, hand over] your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Rom. 12:1); when one makes that surrender there is indeed in the life what answers to a kind of second blessing; that is, the Spirit of God is now free to take possession of that believer, and operate through him and use him for the glory of God in a way He could not do as long as that man or woman was not wholly surrendered to the Lord. We speak a great deal about "full surrender," and yet, I am afraid, some of us use the term in a very careless way. It is of no use to speak of being fully surrendered to God if I am still seeking my own interest. If I am self-centered, if I am hurt because people do not praise me, or if I am lifted up because they do, then the Spirit of God does not have His way with me. If Christ Himself is not the one object before my soul, if I cannot say, "For me to live is Christ," if my great concern is not that Christ should be magnified in me whether by life or by death, then I am not yet wholly surrendered to Him. If I cannot say from the heart, "Not my will, but Thine," there is no use in talking about being surrendered to Christ. The surrendered believer is no longer seeking his own but the things which belong to Christ Jesus. That is the man who "walks in the Spirit." "Walk in the Spirit, and ye shall not fulfil the lust of the flesh."

The conflict is shown in Gal 5:17: "For the flesh lusteth [or desireth] against the Spirit, and the Spirit against [or contrary to] the flesh: and these are contrary the one to the other." It is not exactly, "So that ye cannot do the things that ye would," for God has made provision that we might do the things that we would, but it should be rendered, "So that ye may not do the things that ye would." Here is conflict in the believer's breast. The flesh desires one thing, the Spirit another, and as long as there is not a full surrender to the will of God these two are in constant warfare, and therefore the believer may not do the things that he would. I rise in the morning and say, "Today I will not allow that tongue of mine to say one unkind thing, one un-Christlike word." But some unexpected circumstances arise, and almost before I know it I have said something for which I could bite my tongue. The thing I never meant to do I did. And, on the other hand, things I meant to do I did not do. What does that tell me? There is conflict. The Spirit of God has not His complete right of way in my heart and life, and because of this conflict I may not do the things that I would. I am hindered, and my life is not a life of full surrender as God intended it to be. How many of us know this experimentally.

Oh, the defeated lives, the disappointed lives, even of people who are real Christians, who know the blessedness of being saved by the precious blood of the Lord Jesus Christ and who long to glorify God, and yet are constantly defeated. Why? Because the Spirit of God does not have His supreme place in their lives.

"But if ye be led of the Spirit, ye are not under the law." We are not to think that the way of deliverance is by law-keeping. I may say, "From now on I mean to be very careful, I will obey God's law in everything.

That surely will result in my practical sanctification." But no, I am disappointed again. I will find that the will to do good is present with me, but how to perform it is another thing, and so I have to learn that my sanctification is no more through the law than my justification. What then? He tells us, "If ye be led of the Spirit, ye are not under the law." If you yield to the Spirit of God, if He has the control of your life, if you are led by Him, then the righteousness of the law is fulfilled in us who walk not after the flesh but after the Spirit. And in order that we may not misunderstand, he brings before us the lusts of the flesh, that we may be able to drag these things out into the light, that we may see them in all their ugliness, so that if any of them have any place in our hearts and lives we may judge them in the presence of God. We often run across people today who say that they do not believe in the depravity of human life, but these are the things that come from the natural man; and even the believer, if he is not careful, if he is not walking with God as led by the Spirit, may fall into some of them.

"Now the works of the flesh are manifest [they are evident], which are these; adultery, fornication, uncleanness, lasciviousness." Maybe some of you think or say, "I wish he would not use those words; I do not like them; they are nasty words." My dear friends, let me remind you, there is nothing the matter with the words; it is the sins that are expressed in these words that are so nasty. Many people who do not like the words are living in the sins, and God drags things out into the light and calls sin by name. There are people living in the sin of adultery who do not like to hear their wickedness called by name. Take the words of the Lord Jesus, "Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery" (Matt. 5:32).

There are those who are committing adultery according to that passage, and others who are contemplating it. If you have allowed yourself any unholy love, permitting yourself any unholy familiarity with one with whom you have no right to seek to enter the married relationship, you yourself are guilty in God's sight of the sin that is mentioned here. "Fornication, uncleanness, lasciviousness"; that is, vile, filthy thoughts indulged in. You cannot hinder evil thoughts coming into your mind, but you can help indulging in them.

Lasciviousness is indulging in thoughts that are unclean and vile and unholy. People sometimes come to me in great distress and say, "Evil thoughts come to me, even when I am praying, and I wonder sometimes whether I am really converted or not." That is the flesh manifesting itself. These things may come to you, but do you indulge in them? A Welshman said, "I cannot help it if a bird alights on top of my head, but I can help it if he builds his nest in my hair," and so you may not be able to help it if evil thoughts come surging into your mind, but you can help indulging in those thoughts.

Idolatry, putting anything in the place of the true and living God. Witchcraft. "Oh," you say, "that is outmoded. They used to burn witches." But what is witchcraft? It is a word that implies "having to do with the dead," and I think that Chicago has a good many witches in it. Often while passing along the street I see such signs as "Spiritualist medium," or something like that, people pretending to have traffic with the dead. That is witchcraft, and it is an abomination in the sight of God. Hatred. This is a sin which we all have to guard against. Scripture says, "Whosoever hateth his brother is a murderer" (1 John 3:15).

Hatred comes from the old nature. Variance, quarrelsomeness. There are many of us who would shrink from those first sins, but we are not very easy to get along with, we are dreadfully touchy, and this is as truly an evidence of the old nature, as those other "works of the flesh." Emulations, a constant desire to excel other people, to get the admiration of others.

Here is a preacher who has some little gift, and he is upset because some other preacher has greater recognition. Here is one who sings a little, and someone else who also sings excites more admiration, and there is trouble about it. Here is a Sunday school teacher, and some other teacher seems to be preferred before her, and she is in a frenzy and almost ready to quit her work. Trace these things back to their source and you will find they all come from the flesh, and therefore they should be judged in the sight of God.

And then, wrath. That is anger. There is an anger that is holy, but that wrath to which you and I usually give way is very unholy. The only holy anger is anger with sin. "Be ye angry, and sin not" (Eph. 4:26).

The old Puritan said, "I am determined so to be angry as not to sin, therefore to be angry at nothing but sin." And then strife, resulting in "seditions." The two words are intimately linked together. All these things are sinful. Heresies, a school of opinion set up opposed to the truth of God. Envyings. Scripture says, "Be content with such things as ye have" (Heb. 13:5). Someone has a better house than I have, someone else has a better car than mine, and I envy him. The Arab said, "Once I felt bad and I complained because I had no shoes, until I met a man who had no feet." There is not one of us but has far more than he deserves. Why should we envy anyone else? Suppose some people have magnificent mansions and I have only a hut.

A tent or a cottage, why should I care?
They're building a palace for me over there!

"Be content," says the Spirit of God, "with such things as ye have." When you reach that place life will be very much happier for you.

Murders. Think of putting murder with such sins as emulations and envyings! Many a murder has resulted from these very sins, and, you know, murder does not consist in sticking a knife into a man or blowing his brains out with a revolver. You can murder a man by your unkindness. I have known many a person who died of a broken heart because of the unkindness of those from whom they had a right to expect something different. God give us to manifest so much of the love of Christ that we will be a blessing to people instead of a curse to them. Then drunkenness. Surely I do not need to speak of this to Christians. This too is a work of the flesh. Then revelings. The world calls it "having a good time" in a carnal way. "And such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." Here he uses the present continuous tense: "That they that are in the habit of doing such things, they whose lives are characterized by such things." If people are characterized by these things, they prove that they are not Christians at all. Real Christians may fall into them, but they are miserable and wretched until they confess them, but unsaved men revel in them and go on without judging them. These things come from the flesh. Now we have the opposite, the fruit of the Spirit. "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." You notice the word here is, fruit, for we do not read in the Bible of the "fruits" of the Spirit, but of the "fruit." This ninefold fruit springs from the new nature as one is actuated by the Holy Spirit of God. Love, the very essence of the divine nature. Joy, Scripture says, "The joy of the Lord is your strength" (Neh. 8:10). Peace, that is more than happiness, that is a deep-toned gladness that is unruffled and untroubled by all the trials of earth. Longsuffering, this leads you to endure uncomplainingly. Gentleness, some of us are so gruff and so rough, but the Christian should cultivate the meekness, the gentleness of Christ. Faith, in the sense of confidence in God. Meekness. We are not meek by nature; the natural man is always pushing himself forward. The spiritual man says, "Never mind me, recognize others; I am willing to remain in the background." Wherever you find this pushing spirit you may know that one is still walking in the flesh. When you find the desire to give godly recognition to others you will find one walking in the Spirit. And then, temperance is just "self-control," the whole body held under in subjection to the Spirit of God. "Against such there is no law." You do not need law to control a man thus walking in the Spirit.

"And they that are Christ's have crucified the flesh with the affections and lusts." It does not say, "They that are Christ's [should] crucify the flesh." They have done so when they put their trust in the Lord Jesus.

They trusted in the One crucified on their behalf, and therefore can say, "I am crucified with Christ: nevertheless I live" (Gal. 2:20). It is a settled thing. If you have crucified the flesh, if you have recognized the fact that Christ's crucifixion is yours, then do not live in that to which you have died. "If we live in the Spirit, let us also walk in the Spirit." If we have this new life, if linked up now with our risen Christ, then let Him control our ways, let us be yielded to Him, let us walk in the Spirit, let us not be desirous of fame or glory, let us not seek anything that would lead to empty boasting, provoking one another, saying and doing things that may pain others needlessly, or envying one another.

Some of you may say, "That is a tremendously high standard, and I am afraid I can never attain to it." No, and I can never attain to it in my own strength, but if you and I are yielded to the Holy Spirit of God and allow Him to make these things real in our lives, then we will indeed attain to the ideal set before us here, but it will not be ourselves, it will be Christ living in us manifesting His life, His holy life, in and through the members of our body. God give us to know the reality of it!

Faith Working By Love

Galatians by H.A. Ironside

Lecture 13

Galatians 5:7-15

Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased. I would they were even cut off which trouble you. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. (Gal: 7-15) Paul now goes on to show that Christian liberty is not license to live after the flesh, but it is liberty to glorify God. Notice how he pours out his heart to them as he thinks of their defection. He says, "Ye did run well." That is, he looks back over their earlier years and reminds himself of their first devotion and joy, how consistent they were, how they sought to glorify the Lord. But their testimony has been marred, their earlier love has been lost, they no longer are such devoted, active servants of the Lord Jesus Christ as once they were. They have been turned aside by false teaching.

"Ye did run well; who did hinder you that ye should not obey the truth?" What was it that turned them aside? It was their acceptance of the idea that although they were justified by faith they could be sanctified only by the law, and that is a very common error today. A great many people think that while the law cannot justify, yet after all, when one is justified, it is obedience to the law that sanctifies. But the law is as powerless to sanctify as it was to justify. It is of no use to try to put the old nature under law. You have two natures, the old, the carnal, and the new, the spiritual. That old nature is just as black as it can be, and the new is as white as it can be. The old is just as evil as it can be, and the new is as good as it can be. It is of no use to say to the old nature, "You must obey the law," because the carnal mind is not subject to the law of God. On the other hand, you do not need to say that to the new nature, because it delights in the law of God. So our sanctification is not of the law. These Galatians had lost sight of this.

And so in verse 8 the apostle says, "This persuasion cometh not of him that calleth you." The word translated "persuasion" might be better rendered "persuasibleness." This persuasibleness, this readiness on your part to be persuaded by these false teachers, "cometh not of him that calleth you." People are as easily changed in their religious views as they are in their political views. They are one thing one day, and another thing the next. They start out all right, and then the first false teacher that comes along gets their attention, and if he quotes a few Scripture verses they say, "It sounds all right; he has the Bible for it," and so they go from one thing to another and never get settled anywhere. The apostle says that this readiness to be persuaded by human teachers is not of God. If you were walking with God you would be listening to His voice and hearing His Word, and would be kept from "over persuasiveness."

"A little leaven leaveneth the whole lump," we are told in Gal 5:9. This same sentence is found in 1 Corinthians 5:6, where Paul warns the saints against the toleration of immorality in their midst. An evil man was among them. He was living in sin and they seemed powerless to deal with it, like some churches today who have never had a case of discipline for years, tolerating all kinds of wickedness. They do not dare to come out and deal with it. These Corinthians were glorying in the fact that they were broad-minded enough to overlook this man's adultery and incest, and Paul says to them, "If you are going to do this, you must face the fact that "a little leaven leaveneth the whole lump." Others looking on will say, "If the church of God does not take a stand against these things, why should we be so careful?"

Here in Galatians, the apostle is not speaking of wickedness in the life but of false doctrine, and says that if they do not deal with it in the light of God's Word they will find that it too is like leaven, and "a little leaven leaveneth the whole lump," and the time will come when they will have lost altogether the sense of the grace of God. It is interesting to notice that in the Word of God leaven is always a picture of evil. A great many people do not see that. They talk about "the leaven of the gospel." In Matthew where the Lord Jesus says, "The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened" (Matt. 13:33), their idea is that the three measures of meal represent the world, and the woman is the church putting the leaven, the gospel, into the world, and by-and-by the whole world will be converted. We have been at it now for nearly two thousand years, and instead of the world getting converted, the professing church is getting unconverted.

Think of issuing a decree to blot out the name of Jehovah from all texts written on the walls of any church in Germany; Germany, the land of the Reformation; Germany, where Luther led the people away from the darkness of corruption; and think of that country attempting to blot out the name of Jehovah today!

We are not converting the world very fast. Think of Russia where the gospel was introduced over fifteen hundred years ago, and today every effort is being made to destroy the testimony that remains in that land.

It will take millennium after millennium if ever the world is to be saved by our testimony. But that is not our program. We read, "When the Son of man cometh, shall he find faith on the earth?" (Luke 18:8). "As it was in the days of Noe, so shall it be also in the days of the Son of man" (Luke 17:26). Corruption and vileness filled the world in the days of Noah, and so today corruption and vileness fill the world. "They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all" (Luke 17:27). We see the same things happening now, and some day the Lord's people are going, not into the ark, but they are going to be caught up to meet the Lord in the air, and then the awful flood of judgment will be poured out on this poor world. The parable does not mean that the gospel will go on until the whole world is converted; it means the very opposite. The three measures of meal represented the meal offering, and the meal offering was the food of the people of God and typified Christ, our blessed, holy Savior. There was to be no leaven in the meal offering, for that was a type of evil. The leaven is the evil teaching corrupting the truth. Jesus indicated three kinds of leaven. He said, "Beware of the leaven of Herod, beware of the leaven of the Pharisees, beware of the leaven of the Sadducees." The leaven of Herod was political corruption and wickedness, that of the Pharisees was self-righteousness and hypocrisy, and that of the Sadducees was materialism. Of any of these it may be said, "A little leaven leaveneth the whole lump." The thing that stops its working is to expose it to the action of fire, and when we judge these things in the light of the gospel of Christ they can work no longer.

But though Paul warns these Galatians he does not give them up. He feels sure that they will come out all right, for he knows how real they were in the beginning. "I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be."

What a solemn word that is! God has said, "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap" (Gal. 6:7). And we are told, "There is no respect of persons with God"

(Rom. 2:11). How that ought to keep our hearts as we see men in high places today guilty of heinous crimes against civilization. We shudder as we see how hopeless it is for the nations to contend with these men and their evil principles. How the tyrants of earth still defy God! But, depend upon it, He is going to take things in His own hands one of these days, and judgment is coming as surely as there is a God in heaven. For God has said, regarding Abraham's seed, "Cursed be every one that curseth thee, and blessed be he that blesseth thee" (Gen. 27:29), and the man who is dealing cruelly with Abraham's seed is already under the curse of God. That judgment some day will fall. We can be sure of that. There is no way out, because God has decreed it.

Men may trifle with God for the moment, they may question because He seems to wait a long time, but the Greeks used to say, "The mills of the gods grind slowly, but they grind exceeding small." In every aspect of life the truth remains that God is a God of judgment, and, "By him actions are weighed" (1 Sam. 2:3).

Paul then says, "And I, brethren, if I yet preach circumcision" suppose I preached all these legalistic things, would I be persecuted as I am now? Surely not. But if I did that, I would not be true to my great commission. "Why do I yet suffer persecution? then is the offense [the scandal] of the cross ceased."

What does he mean by "the scandal of the cross"? It was a scandalous end to a human life to have to die on a cross. The cross was like the gallows today. Cicero said, "The cross, it is so shameful it never ought to be mentioned in polite society." Just as a person having a relative who had committed murder and was hung for it would not want to speak about it, so people felt about the cross in those days. Yet the Son of God died on a cross. Oh, the shame of it! The Holy One, the Eternal Creator, the One who brought all things into existence, went to that cross and died for our sins. Paul practically says, "You are setting that cross at naught if you introduce any other apparent means of salvation in place of the death Jesus died to put away sins." And then he cries, "I would they were even cut off which trouble you." Or literally, "I would they would cut themselves off that trouble you," these men who would pervert the gospel of Christ.

In Gal5:13 he comes back to the theme of liberty, "For, brethren, ye have been called unto liberty" you have been set free, you are no longer slaves, you are free men "only use not liberty for an occasion to the flesh." Do not say, "Well, now, I am saved by grace and, therefore, am free to do as I like." No, but, I am saved by grace and so I am free to glorify the God of all grace! I have liberty to live for God, I have liberty to magnify the Christ who died for me, and I have liberty to walk in love toward all my brethren. It is a glorious liberty this, the liberty of holiness, of righteousness. "But by love serve one another." Having been called into this liberty be willing to be a servant. Our blessed Lord set us the example; He took that place on earth: "If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet" (John 13:14). Through love we delight to serve. Look at that mother caring for her little babe. She has to do many things her heart does not naturally delight in. Is her service a slavery as she waits upon her babe? Oh, no; she delights to do that which love dictates, and so in our relation to one another, how glad we ought to be to have the opportunity of serving fellow saints. "By love serve one another."

"For all the law is fulfilled in one word." It is as though he says, "You talk about the law, you insist that believers should come under the law; why don't you stop to consider what the law really teaches?" "All the law is fulfilled in one word, even in this: Thou shalt love." The man who loves will not break any of the commandments. If I love God as I should, I will not sin against Him. Look at Joseph, exposed to severe temptation, greater perhaps than many another has gone through, and yet his answer to the temptress was, "How shall I do this great wickedness and sin against God?" He loved God and that kept him in the hour of temptation. And when it comes to dealing with our fellows, if we love our neighbors as ourselves we won't violate the commandments. We won't lie to one another, we won't bear false witness, no one will commit adultery, there will be no violation of God's law, we will not murder. No wrong will be done to another if we are walking in love. "All the law is fulfilled in one word, even in this: Thou shalt love thy neighbour as thyself." The Holy Spirit who dwells in every believer is the Spirit of love, and the new nature is a nature which God Himself has implanted; God is love and therefore it is natural for the new nature to love. When you find a believer acting in an unloving way, doing an unkind thing, you may be sure that it is the old nature, not the new, that is dominating him at that moment. Oh, to walk in love that Christ may be glorified in all our ways!

It was said of early Christians, even by the heathen about them, "Behold how they love one another!" Can that always be said of us? Or must it be said, "Behold how they quarrel; behold how they criticize; behold how they backbite one another; behold how they scandalize one another." What a shame if such things could be said of us! "All the law is fulfilled in one word, even in this: Thou shalt love."

Now on the other hand, if one fails in this, "If ye bite and devour one another, take heed that ye be not consumed one of another." If you would tear one another's reputations to pieces, find fault with one another, quarrel with one another, be careful, for the natural result will be that you will be "consumed one of another." Do you know why many a testimony that was once bright for God today is in ruins? It is because of a spirit of quarrelsomeness, fault-finding, and murmuring comes in among the people of God, and God cannot bless that. If you and I are guilty of that, we ought to get into God's presence and examine our ways before Him; yea, plead with Him to search our hearts, and confess and judge every such thing as sin in His sight in order that we may be helpers and not hinderers in His service.

"If ye bite and devour one another, take heed that ye be not consumed one of another." "Well," someone says, "I always hate myself if I say anything unkind, and I make up my mind never to do it again." The trouble is that you have not yielded that tongue of yours to the Lord Jesus Christ. You remember the word,

"Present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service"

(Rom. 12:1). A number of people have presented almost every part of their bodies except their tongues.

They have kept the tongues for themselves, and they allow them to wag on and on until gradually they bring in a lot of sorrow and grief among the people of God. Won't you say, "Lord, this tongue of mine was given me to glorify Thee; I have used it so often to find fault with others, to injure the reputation of a brother or a sister, to speak unkindly or discourteously about other people. Lord Jesus, I give it to Thee, this tongue that Thou hast bought with Thy blood. Help me to use it from this time on solely to glorify Thee. And in using it to glorify Thee, I shall be using it to bless and help others, instead of to distress and hinder them."

You may never yet have come to Jesus, and possibly you are saying, "Is there a power such as you speak of that can lift a person above a life of sin, enabling him to so live?" Yes, there is; come to the Lord Jesus Christ, put your trust in Him, receive Him as your Savior, enthrone Him as Lord of your life, and you will find that everything will be different, everything will be new. You will have a joy, a gladness, that you have never been able to find in all the devious ways of this poor world. He says, "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Rev. 3:20). Fling wide the door of your heart today, and say: 

Come in, my Lord, come in,
And make my heart thy home.
Come in, and cleanse my soul from sin,
And dwell with me alone.

He will be so glad to come in and take control, and everything will be made new in the light of His presence.

 

Falling From Grace

Galatians by H.A. Ironside

Part 3: Practical: Galatians 5 and 6

Lecture 12

Galatians 5:1-6

Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. For we through the Spirit wait for the hope of righteousness by faith. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. (Gal 5:1-6) In chapters 5 and 6 we have the third division, the practical part, of this letter. He shows us what the result should be in our daily lives if we have laid hold of the blessed truth that salvation is altogether by grace through faith in Christ Jesus, and so begins like this, "Stand fast therefore." Wherefore? Because of the finished work of Christ through which all who believe have been not only delivered from the judgment due to their sins, not only delivered from the penalty of the broken law, but delivered from the law itself and en-lawed to Christ. The believer now walks in a place that was never known before. He is down here in this world, it is true, but he is neither without law, nor yet under law, but is subject to the Lord Jesus Christ, and so is brought into a glorious liberty." Liberty, of course, not to do the will of the natural man, not to obey the dictates of the flesh, but liberty to glorify God, to adorn the doctrines of Christ by a holy, triumphant life as he passes through this scene. This is the liberty into which Christ has brought us, and now to go back to some legalistic system such as that of Judaism or those prevailing in Christendom today, is to become "entangled again with the yoke of bondage."

Through the centuries that the Jews were under the law, not one of them found salvation through practicing the ceremonial law or obeying the law given at Mount Sinai, because every man failed, and it put them all under condemnation. But Christ has brought us into liberty. How foolish then to go back under law which only engenders bondage. Paul could say, "I was in that bondage once, but I was delivered from it. You heathen people never knew that bondage, but you do know something of the liberty of Christ.

Are you going now into the bondage out of which God delivers every Jew He saves? It is folly to take a step like that. But if you mean to do it, you had better go the whole length, for you cannot take certain commands and say, "I will obey those things," for God says, "Cursed is every one that continueth not in all things which are written in the book of the law to do them"  (Gal. 3:10).

"Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing." That is, if they depended upon the rite of circumcision for the salvation of their souls they were ignoring Christ. He is not saying that if somebody had been misled for the moment and had accepted the teaching of these Judaizers, he lost Christ, but if their dependence was upon these things, they have set Christ at naught. "For I testify again to every man that is circumcised, that he is a debtor to do the whole law." If you take the first step, go the whole length, for the law is one. You cannot take from it what you please and reject the rest.

"Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Of course the real meaning is, that if one is seeking justification by law, he is seeking to be right with God on the basis of his own human efforts. You say, "Well, God commanded His people to do them." Yes, in the Old Testament, but we read that "the law was our schoolmaster [our child leader] unto Christ," but now that Christ has come we are no longer under the child leader. If you go back to law, you set Christ to one side; you cannot link the two principles of law and grace.

In Romans we are told that if salvation is "by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work" (Rom. 11:6).

It must be one or the other. Either you earn your salvation by efforts of your own, or you accept it as the free gift of God. If you have trusted Christ as your Savior you have received it as a gift. If you did anything to deserve it, if you worked for it, if you purchased it, it would not be a gift. So we read, "To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifleth the ungodly, his faith is counted for righteousness" (Rom. 4:4-5). Therefore, if you turn back to law after you have known Christ, you are deliberately setting your Savior to one side. "Ye are fallen from grace."

That is an expression that a great many people are interested in. A man came to a friend of mine, a Methodist minister, and said, "I understand that you Methodists believe in falling from grace; is that so?"

He said, "I understand that you Presbyterians believe in horse-stealing."

"No, we do not."

"Well, don't you believe that it is possible for a man to steal horses?"

"Yes, but we wouldn't do it."

"Well, we believe it is possible for men to fall from grace, but we do not believe in doing it."

But what do we mean by falling from grace? Here we have the expression in Scripture, "Ye are fallen from grace." Really, a better translation is, "Ye are fallen away from grace" you have turned away from grace. Does this mean that if a man is once a Christian but falls into some kind of sin, he loses his salvation and is no longer a Christian? If it meant that, every believer ceases to be a Christian every day, because there is not a person anywhere that does not fall into some kind of sin every day sins of thought, of word, or of deed. But falling from grace is not sinking into sin, into immorality or other evildoing, but it is turning from the full, clear, high Christian standard of salvation by grace alone to the low level of attempting to keep one's salvation by human effort. Therefore, a man who says, "I am saved by grace, but now my continuance depends on my own effort," has fallen from grace. That is what it is to "fall from grace."

I do not care what it is you imagine you have to do in order to keep saved; whatever it is, you put yourself on legal ground if after believing on the Lord Jesus Christ you think that your salvation is made more secure by baptism, by taking the Lord's Supper, by giving money, by joining the church. If you do these things in order to help save your soul, you have fallen from grace you fail to realize that salvation is by grace alone, God's free unmerited favor. Someone asks, "Don't you believe in doing those things?"

Indeed, I do; not in order to save my soul, but out of love for Christ.

I would not work my soul to save,
That work my Lord has done;
But I would work like any slave
From love to God's dear Son.

Christian obedience is not on the principle of law but of love to Christ.

It is the grace of God working in the soul that makes the believer delight in holiness, in righteousness, in obedience to the will of God, for real joy is found in the service of the Lord Jesus Christ. I remember a man who had lived a life of gross sin. After his conversion one of his old friends said to him, "Bill, I pity you a man that has been such a highflier as you. And now you have settled down, you go to church, or stay at home and read the Bible and pray; you never have good times any more."

"But, Bob," said the man, "you don't understand. I get drunk every time I want to. I go to the theater every time I want to. I go to the dance when I want to. I play cards and gamble whenever I want to."

"I say, Bill," said his friend, "I didn't understand it that way. I thought you had to give up these things to be a Christian."

"No, Bob," said Bill, "the Lord took the "˜want to"™ out when He saved my soul, and He made me a new creature in Christ Jesus."

We do not make terms with the Lord and say, "If You will save me, I won't do this, and I will do that,"

but we come throwing up our hands and saying, "Lord, I cannot do a thing to save myself; Thou must do it in Thine own free grace or I am eternally lost." Now if as Christians we stoop down from that high level and still try to make ourselves acceptable to God by some human effort, we have fallen from grace. Yes, we do believe it is possible to fall from grace, and we also believe that about three-fourths of Christendom have fallen from grace. I do not mean that they won't get to heaven, but I do mean that many real Christians have come down to a very low level. They are so occupied with their own efforts instead of with the glorious finished work of our Lord Jesus Christ.

"For we through the Spirit." Everything for the believer is through the Spirit. The Holy Spirit has come to dwell in us, and God works His works in us by the Spirit. And so instead of human efforts, instead of trying to do something in order to earn divine favor, we yield ourselves to the Holy Spirit of God that He may work in and through us to the glory of our Lord Jesus Christ. "For we through the Spirit wait for the hope of righteousness by faith." What is the hope of righteousness? It is the coming again of our Lord Jesus Christ and our gathering together unto Him. We are now made the righteousness of God in Christ, and yet every day we mourn over our failures; we do not rise to the heights we desire. Every night we have to kneel before God and confess our sins. But we are looking on in glad hope to the time when Jesus will come back again and transform these bodies of our humiliation, and then we shall be fully like Him.

Soon I'll pass this desert dreary,
Soon will bid farewell to pain,
Nevermore be sad or weary,
Never, never sin again.

When he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:2)

"For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love." Whether a man is a Jew or a Gentile, it does not make any difference, whether he has been a rigid law-keeper or an idolater, there is no difference, "For all have sinned, and come short of the glory of God" (Rom. 3:23). When people put their trust in the Lord Jesus Christ the Holy Spirit comes to dwell in them, and they are said to be "in Christ," and, "There is therefore now no condemnation to them which are in Christ Jesus" (Rom. 8:1), for we are forever linked up with His Son, the Lord Jesus Christ.

Our human works and religious ceremonies count for nothing as far as justifying the soul. What does count? "Faith which worketh by love." And as we walk in fellowship with the Lord Jesus Christ, as our hearts are taken up with Him, as faith makes Christ real ("Faith is the substance of things hoped for, the evidence of things not seen." [Heb. 11:1]), we shall find that it is the substantiating of the things for which we hope, the assured conviction of the reality of things that our eyes have never seen. Faith tells us Jesus lives, faith tells us that the sin question is settled, that we are in Christ. As we go on in faith looking to Him, drawing from Him new supplies of grace day by day, faith works by love, and love is the fulfilling of the law, and therefore we do not need to be under the law in order to live aright. It is the only natural thing now for Christians to seek to live for the glory of our Lord Jesus Christ.

A physician came into a room where I was visiting a family where a dear child was very ill. She was the apple of the mother's eye. The doctor said, "Now, Mrs. So-and-So, there is one thing I would suggest.

Because of the condition the little one is in, I would not let anyone else take care of her but yourself. It is going to mean a great deal to the child to have you care for her. She is in a very nervous condition." Do you think that mother found that a hard law to obey? Her mother-heart led her to respond at once, "Yes, Doctor, I will see that no one else looks after the baby. I will do all I can for her." Was that legality? No, it was "faith working by love." So with the Christian. All our obedience springs from heart-devotion to the Lord Jesus Christ. We delight to do good, we delight to help others, we delight to preach His Word, to minister to those in need and distress, we delight in what Jesus Himself calls "good works," because we love Christ and we want to do those things of which He approves. Anything else than this is to "fall from grace."