Galates 5:3

For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

The great dilemma

I. Justification by the law.

1. What this means.

(1) Circumcision which commits a man to the law.

(2) Obedience to all the requirements of the law to which the circumcised are committed.

2. Its utter impossibility.

(1) The legal covenant is abolished. To seek justification is to follow a course which God condemns.

(2) Supposing it still in force, no man can fulfil all its requirements.

II. Salvation by grace.

1. This is now the only appointed way.

2. This is a perfectly possible way: what man cannot do God does for him.

3. This is a very simple way: accept by faith what God has provided.

III. To reject the latter in favour of the former, therefore, is to fall from grace. Christ is thus--

(1) repudiated;

(2) rendered unnecessary; consequently

(3) becomes of no effect, and so

(4) the legalist puts himself beyond the pale of salvation.

The comprehensiveness of the claims of the law

Tell me, then, ye who desire to be under the law, do ye not hear the law? Does it say anything to you, but “do this and thou shalt live:” Does it set before you any alternative but “cursed is he that continueth not” (Galates 3:10)? Do this, this wrath-working law proclaims, do it all--all without exception--continue in it from first to last, and you shall live; but a curse, an everlasting curse, awaits you if you offend in one particular. Plead what you will, these denunciations are irreversible--its terms cannot be changed. You may say, “I wish to obey;” and it answers you; “tell me not of your wishes, but do it.” “I have endeavoured to obey.” “Tell me of no endeavours, but do it or you are cursed.” “I have done it in almost every particular.” “Tell me, not what you have done almost, have you obeyed it altogether? Have you obeyed it in all things; if not, you are cursed.” “I have for many years obeyed it, and but once only have I transgressed.” “Then you are cursed; if you have offended in one point you are guilty of all.” “But I am very sorry for my transgressions.” “I cannot regard your sorrow; you are under a curse.” “But I will reform, and never transgress again.” “I care nothing for your reformation; the curse remains upon you.” “But I will obey perfectly in the future, if I can find mercy for the past.” “I can have no concern with your determinations for the future; I know no such word as mercy; my terms cannot be altered for any one. If you rise to these terms you will have a right to life, and need no mercy. If you fall short in any one particular, nothing remains for you but punishment!” (C. Simeon)

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