our body and we
through the Spirit wrestle against it, then we have cause for hope. We
are not yet perfectly righteous. Perfect righteousness is still to be
attained. Hence we hope for it.

This is sweet comfort for us. And we are to make use of it in
comforting the afflicted. We are to say to them: "Brother, you would
like to feel God's favor as you feel your sin. But you are asking too
much. Your righteousness rests on something much better than feelings.
Wait and hope until it will be revealed to you in the Lord's own time.
Don't go by your feelings, but go by the doctrine of faith, which
pledges Christ to you."

The question occurs to us, What difference is there between faith and
hope? We find it difficult to see any difference. Faith and hope are so
closely linked that they cannot be separated. Still there is a
difference between them.

First, hope and faith differ in regard to their sources. Faith
originates in the understanding, while hope rises in the will.
Secondly, they differ in regard to their functions. Faith says what is
to be done. Faith teaches, describes, directs. Hope exhorts the mind to
be strong and courageous. Thirdly, they differ in regard to their
objectives. Faith concentrates on the truth. Hope looks to the goodness
of God. Fourthly, they differ in sequence. Faith is the beginning of
life before tribulation. (Hebrews 11.) Hope comes later and is born of
tribulation. (Romans 5.) Fifthly, they differ in regard to their
effects. Faith is a judge. It judges errors. Hope is a soldier. It
fights against tribulations, the Cross, despondency, despair, and waits
for better things to come in the midst of evil. Without hope faith
cannot endure. On the other hand, hope without faith is blind rashness
and arrogance because it lacks knowledge. Before anything else a
Christian must have the insight of faith, so that the intellect may
know its directions in the day of trouble and the heart may hope for
better things. By faith we begin, by hope we continue.

This passage contains excellent doctrine and much comfort. It declares
that we are justified not by works, sacrifices, or ceremonies, but by
Christ alone. The world may judge certain things to be ever so good;
without Christ they are all wrong. Circumcision and the law and good
works are carnal. "We," says Paul, "are above such things. We possess
Christ by faith and in the midst of our afflictions we hopefully wait
for the consummation of our righteousness."

You may say, "The trouble is I don't feel as if I am righteous." You
must not feel, but believe. Unless you believe that you are righteous,
you do Christ a great wrong, for He has cleansed you by the washing of
regeneration, He died for you so that through Him you may obtain
righteousness and everlasting life.

VERSE 6. For in Jesus Christ neither circumcision availeth any thing,
nor uncircumcision, but faith which worketh by love.

Faith must of course be sincere. It must be a faith that performs good
works through love. If faith lacks love it is not true faith. Thus the
Apostle bars the way of hypocrites to the kingdom of Christ on all
sides. He declares on the one hand, "In Christ Jesus circumcision
availeth nothing," i.e., works avail nothing, but faith alone, and that
without any merit whatever, avails before God. On the other hand, the
Apostle declares that without fruits faith serves no purpose. To think,
"If faith justifies without works, let us work nothing," is to despise
the grace of God. Idle faith is not justifying faith. In this terse
manner Paul presents the whole life of a Christian. Inwardly it
consists in faith towards God, outwardly in love towards our
fellow-men.

VERSE 7. Ye did run well; who did hinder you that ye should not obey
the truth?

This is plain speaking. Paul asserts that he teaches the same truth now
which he has always taught, and that the Galatians ran well as long as
they obeyed the truth. But now, misled by the false apostles, they no
longer run. He compares the Christian life to a race. When everything
runs along smoothly the Hebrews spoke of it as a race. "Ye did run
well," means that everything went along smoothly and happily with the
Galatians. They lived a Christian life and were on the right way to
everlasting life. The words, "Ye did run well," are encouraging indeed.
Often our lives seem to creep rather than to run. But if we abide in
the true doctrine and walk in the spirit, we have nothing to worry
about. God judges our lives differently. What may seem to us a life
slow in Christian development may seem to God a life of rapid
progression in grace.

VERSE 7. Who did hinder you that ye should not obey the truth?

The Galatians were hindered in the Christian life when they turned from
faith and grace to the Law. Covertly the Apostle blames the false
apostles for impeding the Christian progress of the Galatians. The
false apostles persuaded the Galatians to believe that they were in
error and that they had made little or no progress under the influence
of Paul. Under the baneful influence of the false apostles the
Galatians thought they were well off and advancing rapidly in Christian
knowledge and living.

VERSE 8. This persuasion cometh not of him that calleth you.

Paul explains how those who had been deceived by false teachers may be
restored to spiritual health. The false apostles were amiable fellows.
Apparently they surpassed Paul in learning and godliness. The Galatians
were easily deceived by outward appearances. They supposed they were
being taught by Christ Himself. Paul proved to them that their new
doctrine was not of Christ, but of the devil. In this way he succeeded
in regaining many. We also are able to win back many from the errors
into which they were seduced by showing that their beliefs are
imaginary, wicked, and contrary to the Word of God.

The devil is a cunning persuader. He knows how to enlarge the smallest
sin into a mountain until we think we have committed the worst crime
ever committed on earth. Such stricken consciences must be comforted
and set straight as Paul corrected the Galatians by showing them that
their opinion is not of Christ because it runs counter to the Gospel,
which describes Christ as a meek and merciful Savior.

Satan will circumvent the Gospel and explain Christ in this his own
diabolical way: "Indeed Christ is meek, gentle, and merciful, but only
to those who are holy and righteous. If you are a sinner you stand no
chance. Did not Christ say that unbelievers are already damned? And did
not Christ perform many good deeds, and suffer many evils patiently,
bidding us to follow His example? You do not mean to say that your life
is in accord with Christ's precepts or example? You are a sinner. You
are no good at all."

Satan is to be answered in this way: The Scriptures present Christ in a
twofold aspect. First, as a gift. "He of God is made unto us wisdom,
and righteousness, and sanctification and redemption." (I Cor. 1:30.)
Hence my many and grievous sins are nullified if I believe in Him.
Secondly, the Scriptures present Christ for our example. As an exemplar
He is to be placed before me only at certain times. In times of joy and
gladness that I may have Him as a mirror to reflect upon my
shortcomings. But in the day of trouble I will have Christ only as a
gift. I will not listen to anything else, except that Christ died for
my sins.

To those that are cast down on account of their sins Christ must be
introduced as a Savior and Gift, and not as an example. But to sinners
who live in a false assurance, Christ must be introduced as an example.
The hard sayings of Scripture and the awful judgments of God upon sin
must be impressed upon them. Defy Satan in times of despair. Say: "O
cursed Satan, you choose a nice time to talk to me about doing and
working when you know very well that I am in trouble over my sins. I
will not listen to you. I will listen to Christ, who says that He came
into the world to save sinners. This is the true Christ and there is
none other. I can find plenty of examples for a holy life in Abraham,
Isaiah, John the Baptist, Paul, and other saints. But they cannot
forgive my sins. They cannot save me. They cannot procure for me
everlasting life. Therefore I will not have you for my teacher, O
Satan."

VERSE 9. A little leaven leaveneth the whole lump.

Paul's concern for them meant nothing to some of the Galatians. Many
had disowned him as their teacher and gone over to the false apostles.
No doubt the false apostles took every occasion to defame Paul as a
stubborn and contemptuous fellow who thought nothing of disrupting the
unity of the churches for no other reason than his selfish pride and
jealousy.

Others of the Galatians perhaps saw no harm in deviating a trifle from
the doctrine of justification and faith. When they noticed that Paul
made so much ado about a matter that seemed of no particular importance
to them they raised their eyebrows and thought within themselves: "What
if we did deviate a little from the doctrine of Paul? What if we are a
little to blame? He ought to overlook the whole matter, and not make
such an issue out of it, lest the unity of the churches be disturbed."
To this Paul replies: "A little leaven leaveneth the whole lump."

Our opponents record the same complaints about us. They put us down as
contentious, ill-tempered faultfinders. But these are the crafty passes
of the devil, with which he seeks to overthrow our faith. We answer
with Paul: "A little leaven leaveneth the whole lump."

Small faults grow into big faults. To tolerate a trifling error
inevitably leads to crass heresy. The doctrine of the Bible is not ours
to take or to allow liberties with. We have no right to change even a
tittle of it. When it comes to life we are ready to do, to suffer, to
forgive anything our opponents demand as long as faith and doctrine
remain pure and uncorrupt. The Apostle James says, "For whosoever shall
keep the whole law and yet offend in one point, he is guilty of all."
This passage supports us over against our critics who claim that we
disregard all charity to the great injury of the churches. We protest
we desire nothing more than peace with all men. If they would only
permit us to keep our doctrine of faith! The pure doctrine takes
precedence before charity, apostles, or an angel from heaven.

Let others praise charity and concord to the skies; we magnify the
authority of the Word and faith. Charity may be neglected at times
without peril, but not the Word and faith. Charity suffers all things,
it gives in. Faith suffers nothing; it never yields. Charity is often
deceived but is never put out because it has nothing to lose; it
continues to do well even to the ungrateful. When it comes to faith and
salvation in the midst of lies and errors that parade as truth and
deceive many, charity has no voice or vote. Let us not be influenced by
the popular cry for charity and unity. If we do not love God and His
Word what difference does it make if we love anything at all?

Paul, therefore, admonishes both teachers and hearers not to esteem
lightly the doctrine of faith as if it were a toy with which to amuse
oneself in idle hours.

VERSE 10. l have confidence in you through the Lord.

"I have taught, admonished, and reproved you enough. I hope the best
for you."

The question occurs to us whether Paul did well to trust the Galatians.
Does not Holy Writ forbid us to trust in men? Faith trusts in God and
is never wrong. Charity trusts in men and is often wrong. This
charitable trust in man is necessary to life. Without it life would be
impossible in the world. What kind of life would ours be if nobody
could trust anybody else? True Christians are more ready to believe in
men than the children of this world. Such charitable confidence is the
fruit of the Spirit. Paul had such trust in the Galatians although they
had forsaken his doctrine. He trusts them "through the Lord," insofar
as they were in Christ and Christ in them. Once they had forsaken
Christ altogether, the Apostle will trust the Galatians no longer.

VERSE 10. That ye will be none otherwise minded.

"Not minded otherwise than I have taught you. In other words, I have
confidence that you will accept no doctrine that is contrary to the one
you have learned from me."

VERSE 10. But he that troubleth you shall bear his judgment, whosoever
he be.

Paul assumes the role of a judge and condemns the false apostles as
troublers of the Galatians. He wants to frighten the Galatians with his
severe judgments of the false apostles into avoiding false doctrine
like a contagious disease. We can hear him say to the Galatians: "Why
do you give these pestilent fellows a hearing in the first place? They
only trouble you. The doctrine they bring causes your conscience only
trouble."

The clause, "whosoever he be," seems to indicate that the false
apostles in outward appearance at least were very good and devout men.
It may be that among them was some outstanding disciple of the
apostles, a man of fame and authority. The Apostle must have been faced
by this very situation, otherwise his vehemence would have been
uncalled for. No doubt many of the Galatians were taken back with the
vehemency of the Apostle. They perhaps thought: why should he be so
stubborn in such small matters? Why is he so quick to pronounce
damnation upon his brethren in the ministry?

I cannot say it often enough, that we must carefully differentiate
between doctrine and life. Doctrine is a piece of heaven, life is a
piece of earth. Life is sin, error, uncleanness, misery, and charity
must forbear, believe, hope, and suffer all things. Forgiveness of sins
must be continuous so that sin and error may not be defended and
sustained. But with doctrine there must be no error, no need of pardon.
There can be no comparison between doctrine and life. The least little
point of doctrine is of greater importance than heaven and earth.
Therefore we cannot allow the least jot of doctrine to be corrupted. We
may overlook the offenses and errors of life, for we daily sin much.
Even the saints sin, as they themselves confess in the Lord's Prayer
and in the Creed. But our doctrine, God be praised, is pure, because
all the articles of our faith are grounded on the Holy Scriptures.

VERSE 11. And I, brethren, if I yet preach circumcision, why do I yet
suffer persecution? then is the offense of the cross ceased.

In his great desire to recall the Galatians, Paul draws himself into
the argument. He says: "Because I refuse to recognize circumcision as a
factor in our salvation, I have brought upon myself the hatred and
persecution of my whole nation. If I were to acknowledge circumcision
the Jews would cease to persecute me; in fact they would love and
praise me. But because I preach the Gospel of Christ and the
righteousness of faith I must suffer persecution. The false apostles
know how to avoid the Cross and the deadly hatred of the Jewish nation.
They preach circumcision and thus retain the favor of the Jews. If they
had their way they would ignore all differences in doctrine and
preserve unity at all cost. But their unionistic dreams cannot be
realized without loss to the pure doctrine of the Cross. It would be
too bad if the offense of the Cross were to cease." To the Corinthians
he expressed the same conviction: "Christ sent me...to preach the
gospel: not with wisdom of words, lest the cross of Christ should be
made of none effect." (I Cor. 1:17.)

Here someone may be tempted to call the Christians crazy. Deliberately
to court danger by preaching and confessing the truth, and thus to
bring upon ourselves the hatred a