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Not as if the conscience is now insensitive to the terrors of the Law, but the Law cannot drive the conscience to despair. "There is now no condemnation to them which are in Christ Jesus." (Romans 8:1.) "If the Son shall make you free, ye shall be free indeed." (John 8:36.)

You will complain: "But I am not doing anything." That is right. You cannot do a thing to be delivered from the tyranny of the Law. But listen to the glad tidings which the Holy Ghost brings to you in the words of the prophet: "Rejoice, thou barren." As Christ is greater than the Law, so much more excellent is the righteousness of Christ than the righteousness of the Law.

In one more respect the Law has been abolished. The civil laws of Moses do not concern us, and should not be put back in force. That does not mean that we are exempt from obedience to the civil laws under which we live. On the contrary, the Gospel commands Christians to obey government "not only for wrath, but also for conscience sake." (Romans 13:5.)

Neither do the ordinances of Moses or those of the Pope concern us. But because life cannot go on without some ordinances, the Gospel permits regulations to be made in the Church in regard to special days, times, places, etc., in order that the people may know upon what day, at what hour, and in what place to assemble for the Word of God. Such directions are desirable that "all things be done decently and in order." (I Cor. 14:40.) These directions may be changed or omitted altogether, as long as no offense is given to the weak.

Paul, however, refers particularly to the abolition of the moral law. If faith alone in Christ justifies, then the whole Law is abolished without exception. And this the Apostle proves by the testimony of Isaiah, who bids the barren to rejoice because she will have many children, whereas she that has a husband and many children will be forsaken.

Isaiah calls the Church barren because her children are born without effort by the Word of faith through the Spirit of God. It is a matter of birth, not of exertion. The believer too works, but not in an effort to become a son and an heir of God. He is that before he goes to work. He is born a son and an heir. He works for the glory of God and the welfare of his fellowmen.

VERSE 28. Now we, brethren, as Isaac was, are the children of promise.

The Jews claimed to be the children of God because they were the children of Abraham. Jesus answered them, John 8:39, 40, "If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth." And in verse 42: "If God were your Father, ye would love me." In other words: "You are not the children of God. If you were, you would know and love me. Brothers born and living together in the same house recognize each other. You do not recognize me. You are of your father, the devil."

We are not like these Jews, the children of the bondwoman, the Law, who were cast out of the house by Jesus. We are children of the promise like Isaac, born of grace and faith unto an everlasting inheritance.

VERSE 29. But as that he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

This is a cheering thought. We who are born of the Gospel, and live in Christ, and rejoice in our inheritance, have Ishmael for our enemy. The children of the Law will always persecute the children of the Gospel. This is our daily experience. Our opponents tell us that everything was at peace before the Gospel was revived by us. Since then the whole world has been upset. People blame us and the Gospel for everything, for the disobedience of subjects to their rulers, for wars, plagues, and famines, for revolutions, and every other evil that can be imagined. No wonder our opponents think they are doing God a favor by hating and persecuting us. Ishmael will persecute Isaac.

We invite our opponents to tell us what good things attended the preaching of the Gospel by the apostles. Did not the destruction of Jerusalem follow on the heels of the Gospel? And how about the overthrow of the Roman Empire? Did not the whole world seethe with unrest as the Gospel was preached in the whole world? We do not say that the Gospel instigated these upheavals. The iniquity of man did it.

Our opponents blame our doctrine for the present turmoil. But ours is a doctrine of grace and peace. It does not stir up trouble. Trouble starts when the people, the nations and their rulers of the earth rage and take counsel together against the Lord, and against His anointed. (Psalm 2.) But all their counsels shall be brought to naught. "He that sitteth in the heavens shall laugh: the Lord shall have them in derision." (Psalm 2:4.) Let them cry out against us as much as they like. We know that they are the cause of all their own troubles.

As long as we preach Christ and confess Him to be our Savior, we must be content to be called vicious trouble makers. "These that have turned the world upside down are come hither also; and these all do contrary to the decrees of Caesar," so said the Jews of Paul and Silas. (Acts 17:6, 7.) Of Paul they said: "We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes." The Gentiles uttered similar complaints: "These men do exceedingly trouble our city."

This man Luther is also accused of being a pestilent fellow who troubles the papacy and the Roman empire. If I would keep silent, all would be well, and the Pope would no more persecute me. The moment I open my mouth the Pope begins to fume and to rage. It seems we must choose between Christ and the Pope. Let the Pope perish.

Christ foresaw the reaction of the world to the Gospel. He said: "I am come to send fire on the earth, and what will I, if it be already kindled?" (Luke 12:49.)

Do not take the statement of our opponents seriously, that no good can come of the preaching of the Gospel. What do they know? They would not recognize the fruits of the Gospel if they saw them.

At any rate, our opponents cannot accuse us of adultery, murder, theft, and such crimes. The worst they can say about us is that we have the Gospel. What is wrong with the Gospel? We teach that Christ, the Son of God, has redeemed us from sin and everlasting death. This is not our doctrine. It belongs to Christ. If there is anything wrong with it, it is not our fault. If they want to condemn Christ for being our Savior and Redeemer, that is their lookout. We are mere onlookers, watching to see who will win the victory, Christ or His opponents.

On one occasion Jesus remarked: "If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." (John 15:19.) In otherwords: "I am the cause of all your troubles. I am the one for whose sake you are killed. If you did not confess my name, the world would not hate you. The servant is not greater than his lord. If they have persecuted me, they will also persecute you."

Christ takes all the blame. He says: "You have not incurred the hatred and persecutions of the world. I have. But be of good cheer; I have overcome the world."

VERSE 30. Nevertheless what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.

Sarah's demand that the bondwoman and her son be cast out of the house was undoubtedly a blow to Abraham. He felt sorry for his son Ishmael. The Scripture explicitly states Abraham's grief in the words: "And the thing was very grievous in Abraham's sight, because of his son." (Gen. 21:11.) But God approved Sarah's action and said to Abraham: "Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called." (Gen. 21:12.)

The Holy Ghost contemptuously calls the admirers of the Law the children of the bondwoman. "If you do not know your mother, I will tell you what kind of a woman she is. She is a slave. And you are slaves. You are slaves of the Law and therefore slaves of sin, death, and everlasting damnation. You are not fit to be heirs. You are put out of the house."

This is the sentence which God pronounces upon the Ishmaelites, the papists, and all others who trust in their own merits, and persecute the Church of Christ. Because they are slaves and persecutors of the children of the free woman, they shall be cast out of the house of God forever. They shall have no inheritance with the children of the promise. This sentence stands forever.

This sentence affects not only those popes, cardinals bishops, and monks who were notoriously wicked and made their bellies their Gods. It strikes, also, those who lived in all sincerity to please God and to merit the forgiveness of their sins through a life of self-denial. Even these will be cast out, because they are children of the bondwoman.

Our opponents do not defend their own moral delinquency. The better ones deplore and abhor it. But they defend and uphold their doctrine of works which is of the devil. Our quarrel is not with those who live in manifest sins. Our quarrel is with those among them who think they live like angels, claiming that they do not only perform the Ten Commandments of God, but also the sayings of Christ, and many good works that God does not expect of them. We quarrel with them because they refuse to have Jesus' merit count alone for righteousness.

St. Bernard was one of the best of the medieval saints. He lived a chaste and holy life. But when it came to dying he did not trust in his chaste life for salvation. He prayed: "I have lived a wicked life. But Thou, Lord Jesus, hast a heaven to give unto me. First, because Thou art the Son of God. Secondly, because Thou hast purchased heaven for me by Thy suffering and death. Thou givest heaven to me, not because I earned it, but because Thou hast earned it for me." If any of the Romanists are saved it is because they forget their good deeds and merits and feel like Paul: "Not having mine own righteousness which is of the law, but that which is through the faith of Christ." (Phil. 3:9.)

VERSE 31. So then, brethren, we are not children of the bondwoman, but of the free.

With this sentence the Apostle Paul concludes his allegory of the barren Church. This sentence forms a clear rejection of the righteousness of the Law and a confirmation of the doctrine of justification. In the next chapter Paul lays special stress upon the freedom which the children of the free woman enjoy. He treats of Christian liberty, the knowledge of which is very necessary. The liberty which Christ purchased for us is a bulwark to us in our battle against spiritual tyranny. Therefore we must carefully study this doctrine of Christian liberty, not only for the confirmation of the doctrine of justification, but also for the comfort and encouragement of those who are weak in faith.

CHAPTER 5

IN this chapter the Apostle Paul presents the doctrine of Christian liberty in a final effort to persuade the Galatians to give up the nefarious doctrine of the false apostles. To accomplish his purpose he adduces threats and promises, trying in every way possible to keep them in the liberty which Christ purchased for them.

VERSE 1. Stand fast therefore in the liberty wherewith Christ hath made us free.

"Be steadfast, not careless. Lie not down and sleep, but stand up. Be watchful. Hold fast the liberty wherewith Christ hath made you free." Those who loll cannot keep this liberty. Satan hates the light of the Gospel. When it begins to shine a little he fights against it with might and main.

What liberty does Paul mean? Not civil liberty (for which we have the government to thank), but the liberty which Christ has procured for us.

At one time the emperor was compelled to grant to the bishop of Rome certain immunities and privileges. This is civil liberty. That liberty exempts the clergy from certain public charges. Then there is also another kind of "liberty," when people obey neither the laws of God nor the laws of men, but do as they please. This carnal liberty the people want in our day. We are not now speaking of this liberty. Neither are we speaking of civil liberty.

Paul is speaking of a far better liberty, the liberty "wherewith Christ hath made us free," not from material bonds, not from the Babylonian captivity, not from the tyranny of the Turks, but from the eternal wrath of God.

Where is this liberty?

In the conscience.

Our conscience is free and quiet because it no longer has to fear the wrath of God. This is real liberty, compared with which every other kind of liberty is not worth mentioning. Who can adequately express the boon that comes to a person when he has the heart-assurance that God will nevermore be angry with him, but will forever be merciful to him for Christ's sake? This is indeed a marvelous liberty, to have the sovereign God for our Friend and Father who will defend, maintain, and save us in this life and in the life to come.

As an outgrowth of this liberty, we are at the same time free from the Law, sin, death, the power of the devil, hell, etc. Since the wrath of God has been assuaged by Christ no Law, sin, or death may now accuse and condemn us. These foes of ours will continue to frighten us, but not too much. The worth of our Christian liberty cannot be exaggerated.

Our conscience must he trained to fall back on the freedom purchased for us by Christ. Though the fears of the Law, the terrors of sin, the horror of death assail us occasionally, we know that these feelings shall not endure, because the prophet quotes God as saying: "In a little wrath I hid my face from thee for a moment: but with everlasting kindness will I have mercy on thee." (Isa. 54:8.)

We shall appreciate this liberty all the more when we bear in mind that it was Jesus Christ, the Son of God, who purchased it with His own blood. Hence, Christ's liberty is given us not by the Law, or for our own righteousness, but freely for Christ's sake. In the eighth chapter of the Gospel of St. John, Jesus declares: "If the Son shall make you free, ye shall be free indeed." He only stands between us and the evils which trouble and afflict us and which He has overcome for us.

Reason cannot properly evaluate this gift. Who can fully appreciate the blessing of the forgiveness of sins and of everlasting life? Our opponents claim that they also possess this liberty. But they do not. When they are put to the test all their self-confidence slips from them. What else can they expect when they trust in works and not in the Word of God?