Galatians 2:17

But if, while we seek to be Justified by Christ.

I. The blasphemy of making Christ the minister of sin.

II. The perfect sufficiency of Christ for the justification of His people.

III. The impertinence of the doctrine of justification by works; as--

1. Impossible.

2. Needless.

IV. The motive that the justified have to live righteously. (W. Perkins.)

Justification by Christ guarded

I. A privilege.

1. Christ has done for us what we could not do for ourselves.

(1) Fulfilled the law;

(2) borne the penalty of its infractions; and thus

(3) delivered us from its claims.

2. He has secured for us

(1) pardon,

(2) acceptance,

(3) Divine privileges.

II. The abuse of this privilege.

1. The legalists nullified it, and thus became sinners by

(1) sinfully rejecting the only means of salvation;

(2) seeking justification in that which could only intensify the sense of sin. The Antinomians who made it an encouragement to sin.

III. The logical consequences of this abuse.

1. In the case of the legalists: if Christ fails to remove sin and the works of the law are still necessary, then Christ ministers to sin by delusive offers of salvation.

2. In the case of the Antinomians: if justification is only an incentive to presumption, Christ is morally chargeable with its guilt.

IV. The apostle’s horror at this conclusion.

1. It is blasphemous.

2. It is preposterous.

(1) Justification in Christ is complete and effectual.

(2) It is the strongest incentive to righteousness (Galatians 2:19).

Grace and Duty

Griffiths says that travellers in Turkey carry with them lozenges of opium, on which is stamped “mash Allah,” the gift of God. Too many sermons are just such lozenges. Grace is preached but duty denied. Divine predestination is cried up, but human responsibility is rejected. Such teaching ought to be shunned as poisonous, but those who by reason of use have grown accustomed to the sedative, condemn all other preaching, and cry up their opium lozenges of high doctrine as the truth, the precious gift of God. It is to be feared that this poppy-juice doctrine has sent many souls to sleep who will wake up in hell. (C. H. Spurgeon.)

The wickedness of Christians no argument against Christianity

One of the greatest and most plausible objections alleged by unbelievers against the Divine institution of the christian religion, is the smallness of the influence it may seem to have upon the lives and manners of its professors. It were natural to expect, if God condescended to give men an express revealed law, and to send so extraordinary a person as His own Son to promulgate that law upon earth; it were natural to expect, it should have some very visible and remarkable effect in the world, answerable to the dignity of the thing itself, and worthy of its great Author. Are there to be met withal, in the lives and manners of Christians, any considerable marks or distinguishing characters, by which it might be judged that they are really under the influence and peculiar guidance of such a Divine director? Is there, among those who call themselves Christians, less of profaneness and impiety towards God, less of fraud, injustice, and unrighteousness toward men, than among the professors of other religions? Is there not too plainly the same boundless ambition, the same insatiable covetousness, the same voluptuousness and debauchery of manners, to be found among them, as among other men? Nay, have not moreover the pretences even of religion itself, been the immediate and direct occasion of the bitterest and most implacable animosities, of the cruellest and most bloody wars, of the most barbarous and inhumane persecutions? Have not the greatest vices and immoralities of all kinds received too plain an encouragement from the reliance upon a power of repeating continually certain regular and periodical absolutions: and, much more, from an imagination that the practices of a vicious life may be compensated before God by the observance of certain weak and ridiculous ceremonies, and made amends for by superstitious commutations? Lastly, and beyond all this, hath not even the grace of God, as the apostle expresses it, been itself too frequently turned into wantonness?

I. The wickedness of the lives of those who call themselves Christians is no argument at all against the truth and excellency of the Christian religion itself. Natural and necessary causes always and necessarily produce effects proportional to their natural powers; so that from the degree or quantity of the effect, may always certainly be judged the degree of power and efficacy in the cause. But in moral causes the case is necessarily and essentially otherwise. In these, how efficacious soever the cause be, yet the effect always depends on the will of the person upon whom the effect is to be worked, whether the cause shall at all produce its proper effect or no. For as, where no Law is, there is no transgression; so on the other side, and for the same reason, where there is law, not obeyed, that law worketh wrath; and sin, by this commandment, becomes exceeding sinful. Were therefore the effect always to be the measure, in judging of the goodness and excellency of a cause, the best and wisest laws would often, upon account of their very excellency, be the worst. And the same may, in proportion, be said concerning reason itself, even the absolute and necessary reason of things. The more we are sensible of the reasonableness and necessity of moral obligations, the worse is our condition if we act unreasonably. Yet reason is of essential excellency, eternally and immutably; being the necessary result of the nature and truth of things: and the commandments of God who cannot err, are always holy and just and good (Romans 7:12). If, therefore, it be no objection against the excellency of reason itself, that it very often is not able to make men act reasonably, and no diminution to the Divine commandments in general, that they frequently not only fail of reforming men’s manners, but even on the contrary do moreover make sin to become the more exceedingly sinful; then, for the same reason, neither against the truth and excellency of Christianity in particular can any argument be drawn from the wickedness of the lives of those who profess themselves Christians. But--

II. Though the practice of any wickedness whatsoever, affords no real argument against Christianity itself, yet it is always matter of very great and just reproach to the professors of this holy religion, as being the utmost contradiction and the highest possible inconsistency with their profession. Just as the Jews of old, who perpetually styled themselves the people of God, and yet fell into the vices of the heathen nations. But when anything which is a part of the Christian doctrine is itself in particular made a direct ground and immediate cause of wickedness, the case then is infinitely worse, and the reproach unspeakably greater. When the gospel is not only rendered ineffectual to prevent sin, but Christ (as the apostle in the text expresses it) made to be Himself the minister of sin; this is what St. Jude calls, “Turning the grace of God into lasciviousness”; or, in St. Peter’s language, it is, by means of the very “promise of liberty,” making men the “servants of corruption.” And of the same kind are those Christians at all times and in all places, who, upon any pretence whatsoever, set up any expedients, of whatever sort they be, either in point of doctrine or practice; as equivalents to be accepted of God, in the stead of virtue and true goodness.

III. The third and last thing I proposed to show, was, that from what has been said, there arises a very plain and easy rule by which we may judge of the malignity and dangerousness of any error in matters of religion. In proportion as the error tends to reconcile any vicious practice with the profession of religion, or (as the text expresses it) to make Christ the minister of sin, in the same proportion is the doctrine pernicious, and the teachers of it justly to be deemed corrupt. By their fruits ye shall know them. All other tests may possibly be deceitful. Fair speeches, great learning and abilities, fervent zeal, numbers, authority, strict observance of ceremonies, even worldly austerities, and the appearances of the most devotional piety; all these may possibly accompany a very false and very wicked religion. But the fruits of virtue and true goodness, these are marks which admit no counterfeit. (S. Clarke, D. D.)