Gálatas 5:2-4

DISCOURSE: 2078
SELF-RIGHTEOUSNESS REPROVED

Gálatas 5:2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law: ye are fallen from grace.

ON matters of morality, men will permit us to speak with the utmost freedom; but, on points of faith, they would have us use none but the mildest possible expressions, lest we should appear dogmatical and severe. St. Paul, where moral offences had been committed, was lenity itself [Note: 2 Coríntios 2:7; Gálatas 6:1.]; but when the fundamentals of our faith were endangered, his energy rose even to intolerance. I mean not to say that he disregarded morality, or that we should think lightly of it: but I mean, that we ought to entertain far different thoughts about the leading doctrines of religion, than those which generally prevail. Hear the Apostle, when he found that some of the Galatian Church had been drawn from the pure Gospel to a reliance on the observances of the Jewish ritual: “Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed [Note: Gálatas 1:8.].” I grant, that he, as inspired, was authorized to speak in terms that would be unseemly for one who is not under an infallible guidance: but, so far as our doctrines accord with those of the Apostle, we may, yes, and must, maintain them, with a measure of the firmness which he uses in the promulgation of them. The passage which we have selected for our meditation this day contains nothing but what must be affirmed by every servant of Christ But who that reads it must not tremble, lest he be found in the predicament there referred to? That we may fully understand the mind of the Apostle, I will, with all possible plainness, state,

I. What was the conduct here reproved—

It was not the mere practice of circumcision—
[This was a rite which had been ordained by God himself; and the neglect of which had so incensed God against his servant Moses, that, if his wife Zipporah had not instantly, and without delay, performed the rite with her own hands, that favourite of heaven would have been destroyed [Note: Êxodo 4:24.]. And though the ceremonial law was now abolished, the observance of this rite was innocent: for St. Paul himself, in condescension to the prejudices of the Jews, had circumcised Timothy; and in this very place, where he so decidedly condemns the observers of it, speaks of it as a matter of perfect indifference: “In Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith, which worketh by love [Note: ver. 6 and again, Gálatas 6:15.].” It is clear, therefore, that it was not of circumcision, as an act, that he spake, when he declared it to be incompatible with an interest in Christ.]

It was self-righteousness to which the advocates of circumcision were strongly inclined—
[Circumcision, when first appointed of God, was given to Abraham as “a sign and seal of that righteousness which he possessed in his uncircumcised state,” and which he had obtained solely by faith [Note: Romanos 4:11.]. But the Jews had altogether perverted it from its original intention, and had made it a fundamental article of the Mosaic ritual: they regarded it as connected with the Law, rather than with the Gospel; and founded their hopes of salvation, in a considerable measure, on their observance of it. This it was which St. Paul so severely reprobated; because it undermined the Gospel itself, and led the people to look to the law for righteousness, which the Gospel alone could impart. Nor was it without just reason that he so strongly guarded them against this error: for it obtained very generally amongst the Jews; and was the great stumbling-block over which they fell, to the utter destruction of their souls [Note: Romanos 9:30; Romanos 10:2.]

That we may see how circumcision could by any means be so injurious to their souls, I will proceed to shew,

II.

Wherein the evil of it consisted—

1. It was a recurrence to the law—

[So the Apostle interprets it: “As many of you as are justified by the law.” This shews, that the Apostle viewed the act as performed in order to their justification before God: and such was really their end in performing it. There were many who insisted upon it as still obligatory upon all: and maintained, that “except men were circumcised, they could not be saved [Note: Atos 15:1.].” And it was St. Paul’s firm opposition to this tenet that so greatly incensed the Jews against him. If he would have yielded to them in this one particular, they would have laid aside their hostility against him, and have left him at liberty to make as many converts as he could. But “he would not give place, no, not for an hour; that the truth of the Gospel might be kept inviolate.” And to those who wished to represent him as still favouring their sentiments, he appealed: “If I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased [Note: ver. 11.].” Viewing, then, this rite as a recurrence to the law for salvation, he declared to every person who submitted to it, that he “became a debtor to do the whole law:” for if the law was obligatory in one part, it was in all: and, if they looked for salvation by obedience to any law whatever, whether ceremonial or moral, they must go back to the covenant of works altogether, and stand or fall by that. But this would be to involve themselves in inevitable and eternal ruin; since “it was written, Cursed is every one that continueth not in all things that are written in the book of the law, to do them:” and, consequently, in going back to the law, they must bring down all its curses upon their souls. This, then, was one reason why it was wrong to practise circumcision in the way they did.]

2. It was a renunciation of the Gospel—

[All who had been baptized into the faith of Christ had professed to accept salvation as the free gift of God for Christ’s sake. But, in going back to circumcision, and insisting upon that as necessary to salvation, they did, in fact, declare that they considered the work of Christ as incomplete, and as insufficient for their salvation, without this work of the law super-added to it. All therefore who had imbibed this error were “fallen from the grace” of the Gospel altogether. They thought, indeed, to combine the law with the Gospel; but this was impossible. Salvation must be wholly of the one or the other: works and grace, as foundations of hope before God, were absolutely contrary to, and inconsistent with, each other: as the Apostle says, “If salvation be by grace, it is no more of works; otherwise grace is no more grace: but if it be of works, then is it no more grace; otherwise work is no more work [Note: Romanos 11:6.].” Would they, then, be content to forego all hope by the Gospel, and to abandon as worthless all the promises of grace? This was, in fact, their conduct, whilst they thus placed their reliance on this abrogated rite: and the folly of such conduct once seen, must deter them, for ever, from the prosecution of it.]

But we are yet further taught by the Apostle,

III.

What was, and must in all cases be, the issue of it—

“Christ would become of no effect to them,” and “would profit them nothing.” Never, to all eternity, would they derive any benefit from him,

1. As their atoning Sacrifice—

[He died indeed for sinners, and offered himself a sacrifice for the sins of the whole world: but, in renouncing him, and going back to the law, they cut themselves off from all participation of the benefit: so that, as far as they are concerned, “he died altogether in vain [Note: Gálatas 2:21.].”]

2. As their great High-priest—

[For his people he is gone within the vail, there to make continual intercession for them: and through his intercession their peace is maintained with God. But never does he make mention of their name; never prefer one request in their behalf. If he were once to bring their case before his Father, it would be rather to “make intercession against them;” and to say, ‘How long dost thou, O my Father, forbear to execute vengeance on those ungrateful creatures?’ “How long dost thou not judge, and avenge my blood upon them [Note: Apocalipse 6:10.]?”]

3. As their Federal Head and Representative—

[To those who are united to Christ by faith, he is, under the new covenant, what Adam was to his posterity, under the old covenant. “In Adam, all” his natural posterity “died:” and “in Christ all” his spiritual children “are made alive [Note: 1 Coríntios 15:22.].” But those who return to the law, renounce the covenant of grace, and go back to the covenant made with Adam in Paradise; according to the tenour of which they shall be justified or condemned, Having no other representative than Adam, “in whom they have sinned,” they have no one through whom they can obtain any better title than what they have derived from him, or any other portion than what is entailed upon them as his descendants.]

4. As their Head of vital influence—

[Believers in Christ derive from Him all that they need for life and godliness, as branches of the living vine. But those who, in any measure or degree, transfer to the law their dependence, become as branches that are broken off, and that derive from Him no benefit whatever. To their impotence they are left; and as destitute of all spiritual good, they perish.
What a fearful thought is this! But let me dwell somewhat upon it, in a way of more direct]

Application.—See, I pray you,
1.

How indispensable to our happiness is an interest in Christ—

[The Apostle represents the being without any profit from Christ, as the sum of human misery. And so, indeed, it is: for what can he possess who has no part in Christ? He may have wealth and honour in the richest abundance; but he has no life, no hope in this world, no portion but misery in the world to come — — — Can you reflect on this, my brethren, and not desire an interest in Christ? My brethren, seek him, lay Hold on him, “cleave unto him with full purpose of heart;”and let no consideration under heaven induce you for a moment to draw back from him — — —]

2. What need we have to examine the state of our minds towards him—

[The persons who laid so great a stress on circumcision little thought what evils they were bringing on their own souls: and it is highly probable that they thought the affirmations of the Apostle needlessly severe. But this very circumstance rendered it the more necessary that he should deal faithfully with them, and declare to them the danger to which they were exposed. And so it is, when we declare the danger of self-righteousness, we are thought harsh and uncharitable. But we must declare, and “testify to every one” who relies on the works of the law, or blends any thing whatever with the merits of Christ, that he makes void the whole work of Christ, and cuts himself off from any part in his salvation. Examine yourselves, therefore: for self-righteousness is deeply rooted in the heart of man; and it has many specious pretexts for its acting. But be on your guard against it, and watch against it in every form; and determine, through grace, that you will henceforth trust in nothing, and “glory in nothing, but the cross of Christ.”]