第 14 页

In their ignorance of the true purpose of the Law the exponents of the Law abuse the Law, as Paul says, Romans 10:3, "For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God."

In their folly our opponents rush into the Scriptures, pick out a sentence here and a sentence there about the Law and imagine they know all about it. Their work-righteousness is plain idolatry and blasphemy against God. No wonder they abide under the curse of God.

Because God saw that we could not fulfill the Law, He provided a way of salvation long before the Law was ever given, a salvation that He promised to Abraham, saying, "In thee shall all nations be blessed."

The very first thing for us to do is to believe in Christ. First, we must receive the Holy Spirit, who enlightens and sanctifies us so that we can begin to do the Law, i.e., to love God and our neighbor. Now, the Holy Ghost is not obtained by the Law, but by faith in Christ. In the last analysis, to do the Law means to believe in Jesus Christ. The tree comes first, and then come the fruits.

The scholastics admit that a mere external and superficial performance of the Law without sincerity and good will is plain hypocrisy. Judas acted like the other disciples. What was wrong with Judas? Mark what Rome answers, "Judas was a reprobate. His motives were perverse, therefore his works were hypocritical and no good." Well, well. Rome does admit, after all, that works in themselves do not justify unless they issue from a sincere heart. Why do our opponents not profess the same truth in spiritual matters? There, above all, faith must precede everything. The heart must be purified by faith before a person can lift a finger to please God.

There are two classes of doers of the Law, true doers and hypocritical doers. The true doers of the Law are those who are moved by faith in Christ to do the Law. The hypocritical doers of the Law are those who seek to obtain righteousness by a mechanical performance of good works while their hearts are far removed from God. They act like the foolish carpenter who starts with the roof when he builds a house. Instead of doing the Law, these law-conscious hypocrites break the Law. They break the very first commandment of God by denying His promise in Christ. They do not worship God in faith. They worship themselves.

No wonder Paul was able to foretell the abominations that Antichrist would bring into the Church. That Antichrists would come, Christ Himself prophesied, Matthew 24:5, "For many shall come in my name, saying, I am Christ; and shall deceive many." Whoever seeks righteousness by works denies God and makes himself God. He is an Antichrist because he ascribes to his own works the omnipotent capability of conquering sin, death, devil, hell, and the wrath of God. An Antichrist lays claim to the honor of Christ. He is an idolater of himself. The law- righteous person is the worst kind of infidel.

Those who intend to obtain righteousness by their own efforts do not say in so many words: "I am God; I am Christ." But it amounts to that. They usurp the divinity and office of Christ. The effect is the same as if they said, "I am Christ; I am a Savior. I save myself and others." This is the impression the monks give out.

The Pope is the Antichrist, because he is against Christ, because he takes liberties with the things of God, because he lords it over the temple of God.

I cannot tell you in words how criminal it is to seek righteousness before God without faith in Christ, by the works of the Law. It is the abomination standing in the holy place. It deposes the Creator and deifies the creature.

The real doers of the Law are the true believers. The Holy Spirit enables them to love God and their neighbor. But because we have only the first- fruits of the Spirit and not the tenth-fruits, we do not observe the Law perfectly. This imperfection of ours, however, is not imputed to us, for Christ's sake.

Hence, the statement of Moses, "Cursed is every one that continueth not in all things which are written in the book of the law to do them," is not contrary to Paul. Moses requires perfect doers of the Law. But where will you find them? Nowhere. Moses himself confessed that he was not a perfect doer of the Law. He said to the Lord: "Pardon our iniquity and our sin." Christ alone can make us innocent of any transgression. How so? First, by the forgiveness of our sins and the imputation of His righteousness. Secondly, by the gift of the Holy Ghost, who engenders new life and activity in us.

Objections to the Doctrine of Faith Disproved

Here we shall take the time to enter upon the objections which our opponents raise against the doctrine of faith. There are many passages in the Bible that deal with works and the reward of works which our opponents cite against us in the belief that these will disprove the doctrine of faith which we teach.

The scholastics grant that according to the reasonable order of nature being precedes doing. They grant that any act is faulty unless it proceeds from a right motive. They grant that a person must be right before he can do right. Why don't they grant that the right inclination of the heart toward God through faith in Christ must precede works?

In the eleventh chapter of the Epistle to the Hebrews we find a catalogue of various works and deeds of the saints of the Bible. David, who killed a lion and a bear, and defeated Goliath, is mentioned. In the heroic deeds of David the scholastic can discover nothing more than outward achievement. But the deeds of David must be evaluated according to the personality of David. When we understand that David was a man of faith, whose heart trusted in the Lord, we shall understand why he could do such heroic deeds. David said: "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine." Again: "Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into mine hand; and I will smite thee, and take shine head from thee." (I Samuel 17:37, 45, 46.) Before David could achieve a single heroic deed he was already a man beloved of God, strong and constant in faith.

Of Abel it is said in the same Epistle: "By faith Abel offered unto God a more excellent sacrifice than Cain." When the scholastics come upon the parallel passage in Genesis 4:4 they get no further than the words: "And the Lord had respect unto Abel and to his offering." "Aha!" they cry. "See, God has respect to offerings. Works do justify." With mud in their eyes they cannot see that the text says in Genesis that the Lord had respect to the person of Abel first. Abel pleased the Lord because of his faith. Because the person of Abel pleased the Lord, the offering of Abel pleased the Lord also. The Epistle to the Hebrews expressly states: "By faith Abel offered unto God a more excellent sacrifice."

In our dealings with God the work is worth nothing without faith, for "without faith it is impossible to please him." (Hebrews 11:6.) The sacrifice of Abel was better than the sacrifice of Cain, because Abel had faith. As to Cain he had no faith or trust in God's grace, but strutted about in his own fancied worth. When God refused to recognize Cain's worth, Cain got angry at God and at Abel. The Holy Spirit speaks of faith in different ways in the Sacred Scriptures. Sometimes He speaks of faith independently of other matters. When the Scriptures speak of faith in the absolute or abstract, faith refers to justification directly. But when the Scripture speaks of rewards and works it speaks of compound or relative faith. We will furnish some examples. Galatians 5:6, "Faith which worketh by love." Leviticus 18:5, "Which if a man do, he shall live in them." Matthew 19:17, "If thou wilt enter into life, keep the commandments." Psalm 37:27, "Depart from evil, and do good." In these and other passages where mention is made of doing, the Scriptures always speak of a faithful doing, a doing inspired by faith. "Do this and thou shalt live," means: First have faith in Christ, and Christ will enable you to do and to live.

In the Word of God all things that are attributed to works are attributable to faith. Faith is the divinity of works. Faith permeates all the deeds of the believer, as Christ's divinity permeated His humanity. Abraham was accounted righteous because faith pervaded his whole personality and his every action.

When you read how the fathers, prophets, and kings accomplished great deeds, remember to explain them as the Epistle to the Hebrews accounts for them: "Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions." (Hebrews 11:33.) In this way will we correctly interpret all those passages that seem to support the righteousness of works. The Law is truly observed only through faith. Hence, every "holy," "moral" law-worker is accursed.

Supposing that this explanation will not satisfy the scholastics, supposing that they should completely wrap me up in their arguments (they cannot do it), I would rather be wrong and give all credit to Christ alone. Here is Christ. Paul, Christ's apostle, declares that "Christ hath redeemed us from the curse of the law, being made a curse for us." (Gal. 3:13.) I hear with my own ears that I cannot be saved except by the blood and death of Christ. I conclude, therefore, that it is up to Christ to overcome my sins, and not up to the Law, or my own efforts. If He is the price of my redemption, if He was made sin for my justification, I don't give a care if you quote me a thousand Scripture passages for the righteousness of works against the righteousness of faith. I have the Author and Lord of the Scriptures on my side. I would rather believe Him than all that riffraff of "pious" law- workers.

VERSE 11. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

The Apostle draws into his argument the testimony of the Prophet Habakkuk: "The just shall live by his faith." This passage carries much weight because it eliminates the Law and the deeds of the Law as factors in the process of our justification.

The scholastics misconstrue this passage by saying: "The just shall live by faith, if it is a working faith, or a faith formed and performed by charitable works." Their annotation is a forgery. To speak of formed or unformed faith, a sort of double faith, is contrary to the Scriptures. If charitable works can form and perfect faith I am forced to say eventually that charitable deeds constitute the essential factor in the Christian religion. Christ and His benefits would be lost to us.

VERSE 12. And the law is not of faith.

In direct opposition to the scholastics Paul declares: "The law is not of faith." What is this charity the scholastics talk so much about? Does not the Law command charity? The fact is the Law commands nothing but charity, as we may gather from the following Scripture passages: "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might" (Deut. 6:5.) "Strewing mercy unto thousands of them that love me, and keep my commandments." (Exodus 20:6.) "On these two commandments hang all the law and the prophets." (Matt. 22:40.) If the law requires charity, charity is part of the Law and not of faith. Since Christ has displaced the Law which commands charity, it follows that charity has been abrogated with the Law as a factor in our justification, and only faith is left.

VERSE 12. But, The man that doeth them shall live in them.

Paul undertakes to explain the difference between the righteousness of the Law and the righteousness of faith. The righteousness of the Law is the fulfillment of the Law according to the passage: "The man that doeth them shall live in them." The righteousness of faith is to believe the Gospel according to the passage: "The just shall live by faith." The Law is a statement of debit, the Gospel a statement of credit. By this distinction Paul explains why charity which is the commandment of the Law cannot justify, because the Law contributes nothing to our justification.

Indeed, works do follow after faith, but faith is not therefore a meritorious work. Faith is a gift. The character and limitations of the Law must be rigidly maintained.

When we believe in Christ we live by faith. When we believe in the Law we may be active enough but we have no life. The function of the Law is not to give life; the function of the Law is to kill. True, the Law says: "The man that doeth them shall live in them." But where is the person who can do "them," i.e., love God with all his heart, soul, and mind, and his neighbor as himself?

Paul has nothing against those who are justified by faith and therefore are true doers of the Law. He opposes those who think they can fulfill the Law when in reality they can only sin against the Law by trying to obtain righteousness by the Law. The Law demands that we fear, love, and worship God with a true faith. The law-workers fail to do this. Instead, they invent new modes of worship and new kinds of works which God never commanded. They provoke His anger according to the passage: "But in vain they do worship me, teaching for doctrines the commandments of men." (Matthew 15:9.) Hence, the law-righteous workers are downright rebels against God, and idolaters who constantly sin against the first commandment. In short, they are no good at-all though outwardly they seem to be extremely solicitous of the honor of God.

We who are justified by faith as the saints of old, may be under the Law, but we are not under the curse of the Law because sin is not imputed to us for Christ's sake. If the Law cannot be fulfilled by the believers, if sin continues to cling to them despite their love for God, what can you expect of people who are not yet justified by faith, who are still enemies of God and His Word, like the unbelieving law-workers? It goes to show how impossible it is for those who have not been justified by faith to fulfill the Law.

VERSE 13. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.

Jerome and his present-day followers rack their miserable brains over this comforting passage in an effort to save Christ from the fancied insult of being called a curse. They say: "This quotation from Moses does not apply to Christ. Paul is taking liberties with Moses by generalizing the statements in Deuteronomy 21:23. Moses has 'he that is hanged.' Paul puts it 'every one that hangeth.' On the other hand, Paul omits the words 'of God' in his quotation from Moses: 'For he that is hanged is accursed of God.' Moses speaks of a criminal who is worthy of death." "How," our opponents ask, "can this passage be applied to the holy Christ as if He were accursed of God and worthy to be hanged?" This piece of exegesis may impress the naive as a zealous attempt to defend the honor and glory of Christ. Let us see what Paul has in mind.