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Found Guilty in Order to Find
Mercy by Jay Wegter “For
through the Law I died to the Law, that I might live to God (Galatians 2:19).” The Apostle Paul’s opponents were the Judaizers. They were professing Jewish Christians who
believed that certain ceremonial OT practices were still binding upon the
church. The epistle to the Galatians was written by Paul to refute the mischief
caused by the Judaizers. For they had
circulated among Paul’s converts in Galatia, seeking to impose ceremonial OT
regulations, including circumcision. The Judaizers argued that Paul was not an authentic
apostle. Paul’s response to their
charge is found in Galatians 1-2. In
these chapters, Paul establishes his apostolic authority and substantiates the
biblical gospel. The book of Galatians is an eloquent defense of the essential
New Testament truth that a man is justified by faith in Jesus Christ
alone. A man is not sanctified by
legalistic works, but only by faith in God’s work on his behalf. The life of faith is lived out in the
freedom of the Spirit which issues forth in obedience. It was the rediscovery of the basic message of Galatians that
brought about the Protestant Reformation.
Galatians is often referred to as “Luther’s book” because Martin Luther
relied so heavily on this epistle in his writings and in his arguments against
the heresies of his day. The historical setting of Galatians 2 involves an event which
took place in the church in Antioch.
Paul stood up in the congregation of Antioch and rebuked Peter for withdrawing
from his Gentile brethren for fear of the Judaizers. By Peter’s act of separating himself, he was compelling the
Gentiles to go back under law for full righteousness (2:11-21). The grace purchased by Christ’s work had torn down the barrier
between Jew and Gentile (Eph 2:11-16).
But Peter, by separating himself, was reinstalling the barrier that the
cross of Christ had removed! (Peter’s
error was grievous. By reinstituting
regulations on eating and drinking, he was rebuilding a salvation structure by
Law-works which was previously torn down.) How important is justification by faith? Luther said that it was the article of faith
upon which the church stands or falls.
Where the doctrine is systematically neglected, churches are spiritually
dead. In stressing the importance of
justification, Luther said, “We must know it well, teach it to others, beat it
into their heads continually.” Why did the reformer emphasize constant reiteration of this
doctrine? The reason is that Luther
knew the heart of man. He understood
that we carry a lower nature that is self-righteous to the core. One could accurately say that all men are
born with a natural heart religion that imagines a man may be justified by what
he does before God. There is a
self-righteous legal spirit in all of us that hopes to achieve standing before
God by means of law works. When a person is born again, his “heart religion” is displaced
by the glorious truth of justification.
Theologian Berkouer says,
“Justification touches man’s life at its heart; at the point of a man’s
relationship with God, it defines the preaching of the church, the life of
faith, the root of our security, and our perspective on the future.” Justification is not grounded upon what we do, but in the work
Christ did on Calvary. Therefore we do
not rest in any of our merits, but solely on the work of Christ. It is the glorious doctrine of God’s own
righteousness imputed. The false apostles and Judaizers who had troubled the Galatian
churches had said in effect, “unless you live according to the Law, you are
dead to God. Live after the Law or be
dead to God.” But Paul, God’s true
apostle, proclaims that the redeemed man is dead to the law and now lives to
God. Paul uses the law as it should be
used – its design is to show us our sin, not give us life before God. The law is intended by God to show us our
need of justification. Paul warns the Galatians of the severe danger of attempting to
contribute to one’s legal righteousness before God. The Apostle’s “formula” in Philippians 3:7-9 is to reckon as
rubbish anything that competes with Christ as a source of right-standing before
God. Paul reckons all personal
accomplishments as refuse in order that he might gain Christ. (In so doing he
steers clear of any personal attempt to accrue merit before God.) It is impossible for the nature of man to accomplish the
Law. If a person depends upon the
religious duties of the Law for righteousness, he only proves that he is a
transgressor of the Law and not a fulfiller of it (Gal 2:18). The Law has the power to condemn, but not to
justify. A person who returns to the Law for right standing with God
debars himself from justification through Christ. There is nothing inherently wrong with the Law. The problem stems from man’s depravity. The Law is holy, righteous, spiritual and
good says Paul (Romans 7:12, 14). In
Romans 13:10, he states that love fulfills the Law. (The Law can “x-ray” the heart, showing its sinful condition, but
the Law cannot give us a new heart.) PROPOSITION: Our purpose
is to understand the relationship that believers bear to the Law as a result of
their justification. We seek to
understand that relationship so that we might fully lean upon Christ’s
sufficiency in our new life of grace under God. In order to accomplish this purpose, we will look at three
principles drawn from verse 19: 1.) The
Law is the instrument of your
death to itself. 2.) You
have died a death to the Law. 3.) You are living a new life unto God. I. The Law is the instrument
of our death to itself. The Law slays its disciples.
It forces us to die to itself by threatening destruction. It leaves us with nothing but despair. When we try to be devoted to it, it inflicts
a fatal wound and drives us away. The
reason for this is that the Law accepts nothing short of perfection. To fail at its legal requirement of
perfection is to be judged in one’s whole person (James 2:10). Now the Apostle Paul gives us a number of graphic descriptions
of the Law’s lethal power. Paul has the
evangelical use of the Law in mind in these metaphors. His descriptions are from the vantage point
of the new covenant in Christ’s blood.
Are you beginning to see now how the Law functions as an
instrument of death? No man living is
able to accomplish it. Yet God requires
it. The Law therefore condemns. The Law’s work in condemning and killing is an evangelical or
gospel work. Its job is to thunder
God’s wrath against sin from the heights of Sinai so that man will despair of
any humanly devised approach to God. Paul gives yet another metaphor of the Law in Romans 7. He describes it as an inflexible husband to
whom we looked for life and right standing before God. Talk about spousal abuse! This husband beat us and ultimately killed
us (Rom 7:9, 10). Instead of saving us,
this husband dealt out death, not life.
Herein lies the evangelical value of the Law. For the death and condemnation it exacted from me drove me to
Christ my eternal Husband who gave me mercy, pardon and life. Your experience with the Law (your “first husband”) was
absolutely necessary. Here is the
reason why. Until the Law as a
covenant-husband is dead to you and you to it, you will never look for
righteousness in Another (in the Lord Jesus Christ). Until the Law kills you and you are dead to it (expecting nothing
from it), you will continue to look for justifying righteousness through legal
working. II. You have died a death to
the Law. What does it mean to be “killed” by the Law? How does the Law KILL us? The Law accomplishes your death first of all
by accusing you, condemning you, and showing you your wretched state. It knocks you down and curses you. It incarcerates you to be slain by God’s
wrath. Only by this “killing” will you
be brought to expect nothing from the Law by way of merit before God. The Holy Spirit is the Agent in this “killing” (Jn 16:8ff). He takes a man’s conscience into the court
of God’s Law. There the conscience is
arraigned, indicted, and convicted. The
man is crushed in his spirit over his sins as he beholds the just sentence of
God against him. “I deserve eternal
death, hell, condemnation under God’s wrath.”
“I deserve to be eternally miserable.” The person who is convinced of his ill desert by this humbling
work of the Holy Spirit despairs of all self-righteousness. His conscience no longer accepts “bribes.” He throws his religious deeds
overboard. He is brought to the end of
self. His mouth is closed as his
desperate case is spread before him – he has no alibis (Rom 3:19). It is at this point that the Holy Spirit illuminates the
glorious gospel of Jesus Christ so that the person appeals to Christ alone for
life. Our text reminds us that although
God’s grace is free, He only bestows it upon the sinner who has been slain by
the Law. The Law prepares a man for the gospel by resounding blows that
break up the flinty rock of self-righteousness resident in every man’s
heart. The stony ground must be
pulverized by the Law to allow the gospel to effectually enter. (No man will appeal to Christ alone until he
is found guilty and condemned by Moses in the court of God’s Law. In our zeal to offer free grace, we are at
times too quick to present Jesus as the answer before the “patient” has seen
that his sin condition is terminal.) Untold numbers of individuals have made a religious appeal to
Christ’s gospel before they have been brought into God’s Law court. Luther described them as “double appealers,”
for they lean on two supports. They presume to be saved by faith aimed at
their own efforts and religious works as well as faith aimed at the grace of
Christ. If your appeal to Christ is a correct one, it must be a TOTAL APPEAL. He must have all of the honor in a man’s salvation. Only when a total appeal is made to Christ
does the Law cease to be your judge, husband, and covenant of death. Churches today are filled with religionists who have made a
partial appeal. The problem of the
religionist is that he has never been killed by the Law. He has never been arrested by it and found
worthy of death in God’s sight. He has
never been hopeless in himself. He has
always maintained a self-righteous optimism that his religious deeds contribute
to his safety. When the Law kills a
man, it shows him that his self-righteous hopes are damnation. The religionist has never been cross-examined by God’s Law and
found to be a criminal in the sight of heaven.
Those who have never been exasperated by the Law as tutor are reluctant
to jettison the religious measures they clutch to their bosoms. Their self-righteous hopes have not been
broken. In reality, their hope is no
better than the hope of Cain the apostate whose religious efforts were rejected
by God. To pass through God’s law courts is come out poor in spirit, mourning over sin. It is to see that all religious hope
outside of Christ has been keeping you from justification by faith in
Christ. Lest we be guilty of self-deception, we must take Paul’s words
to heart. It is only those killed by
the Law who have their sentence of damnation fully carried by their
Substitute. To be dead to the Law is to be joined to Christ. For the Law has passed sentence upon Christ
our Substitute. He bore our sin up to
the cross. He vicarious death is the affirmation
of the Law’s verdict (Gal 3:13). Christ
became the Law’s curse for our sakes.
Our death to the Law was accomplished through Christ’s death. “I am crucified with Christ” Paul says. My participation in Christ’s death has
decisively severed us from the Law’s dominion.
The Law ceases to exercise its condemning claims upon me (Rom 7:4, 6). By reason of Christ’s death for me, I have died to the Law’s
slavery. I have no more confidence in
the Law. I am free from its mastery
because it has prosecuted its penalty to the maximum degree upon my
Substitute. It has done its worst to my
Savior. III. You are living a new
life unto God. Our freedom from the Law’s dominion is solely because of union
with Christ. In Him, I have died to the
false way of righteousness. In my
Substitute, the document of condemnation was “nailed to the cross” (Col
2:14). Once a person apprehends Christ by faith, he understands that he
is dead to the Law, justified from sin, delivered from death, the devil, and
hell. Out of this new relationship we
live a new life of consecration to God (Rom 4:15). In this new life we live unto God, we do good works, love God,
give thanks to Him, and do deeds of charity to neighbors. Our works of obedience do not add to the
sufficiency of Christ. Our crucifixion
with Christ is our entrance into a superior life in which we are dead to sin
and alive to God (Rom 6:13ff.). CONCLUSION: Natural reason cannot understand that the Law is not a path of
life before God, for the Law says, “Do this and live.” It seems too wonderful that we should,
through Christ, live unto God and be dead to the Law. What comes natural to a man is to measure personal
accomplishment. Every person longs for
some kind of “scorecard” to record personal achievement. Therefore, every professor of the Christian
faith ought to ask himself, “Was there ever a time in my life when the books of
heaven were heavy with charges against me, when God had written dark things
against me that I had no hope of erasing?” Until God shows us we are captives and debtors, guilty and
beyond self-help, we are not prepared for God’s remedy in Christ. God uses the tool of His Law to pierce the
sinner’s darkness and ignorance with bolts that startle the sleeping
conscience. The awakened man begins to
fear God’s holy character. Prior to the Spirit’s conviction, the man had been apathetic,
now he shudders at the truth of God’s unbending justice and wrath against
sin. With the full conviction of sin,
comes the desire to be made new – to be delivered from sinful habits and
affections. The counsel of Scripture to sinners is to welcome conviction and
stop running from it. Be willing to
feel the weight of your guilt, to be brought low. Accept no remedy for this guilt but the blood of Christ.
Oh how a man needs to be slain by the Law, for nothing is more
difficult than to take Christ alone for
righteousness. The natural religion of
the heart is secretly opposed to the free grace of God. Only those killed by the Law will fall at
the feet of Christ and gladly be beholden to Him forever. |
