Let us now examine carefully the mode of Paul’s defense of the gospel of God. He begins with the believing Jews: “We Jews by nature... knowing that a man is not justified by the works of law, but by the faith [or principle of faith] of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by works of law; because on the principle of works of law shall no flesh be justified” (Rom. 2:1515Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) (Romans 2:15)). Here are two principles of justification so different that you cannot have both. The Jews had been on the one principle, seeking righteousness by works of law for 1500 years. They never could attain to righteousness on that principle, for there was not one righteous: on that principle all were guilty. They, the very people to whom the law was given, had now to give it up, in order that they might be justified on a totally different principle of faith.
And, further, this principle was the very gospel that Christ had revealed to and taught Paul. This shows how greatly Peter and all his imitators are to blame. For if the believer, justified in Christ, is still a sinner, unfit for those on the principle of law to eat with, then plainly Christ would be the minister of sin in having taught Paul such an error. There is no escape from this He would in that case have led Paul to be a transgressor. He says: “For if I build again the things which I destroyed, I make myself a transgressor.” The principle of justification by faith, which Christ had taught Paul, destroyed the principle of justification by works of law. If, then, Paul now gave way to Peter, and built again the principle of works of law, this clearly involved the terrible fact, that Christ was the minister of sin in thus teaching him to set aside the one principle and establish the other. Thus the gospel was undermined by the dissimulation of Peter. Now, if this was the case then, is it not so now? This is surely an important question to examine.
It is most important in every way, not only as to peace with God, but to show that to rebuild the principle of justification by works of law is to make Christ the minister of sin; for it was He who first taught His honored servant the truth of justification by faith. This is most serious when we remember, that the great party in Christendom for justification by works of law, not only would not eat with those who are justified on the principle of faith as taught by Christ to Paul, but they declare them cursed heretics; and when they have the power will imprison, torture, and put to the most cruel death, every man, woman, and child, that dares to believe the truth as thus taught by Christ!
But also, as a personal question, this subject is of the utmost importance. What is the effect to a soul to be under law? What effect had it had on Paul? “For I through the law am dead to the law, that I might live to God.” The law had come with its righteous demands and had found him a guilty sinner before God, and it could only kill him Righteous he could not be on that principle, for he was guilty. His just sentence was executed on his Substitute. But this was not, as we shall see further on, that he might break it; no, it was, as he says, “That I might live to God.” The law could not give life, it could only kill -in Christ risen we live to God.
Paul now looks at the cross of Christ and says — note it well — “I am crucified with Christ.” I was once under law responsible to keep it; now I am crucified with Christ.
There is the end of all my responsibility under law: the end of my whole self under law — crucified with Christ.
Have we accepted this solemn truth? If my old self is thus judged and executed, is there an end of me personally? It is true I am thus judged, thus executed, crucified: “Nevertheless, I live; yet not I, but Christ liveth in me.” It is all Christ now. “And the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me.” Thus Paul defends the gospel. He had given up entirely the law, both as to righteousness and life. The Jew who was under law could never be justified by, or on, that principle, and had to give it up in order that he might be justified on the principle of faith. He was guilty, and law could not justify the guilty — it could only kill; therefore he had to be dead to it in order that he might live by Christ being his life — living in him
He now becomes bolder. To introduce the law for righteousness would be to frustrate the grace, or free favor of God; yea, it would be to declare that Christ had died in vain. This is how he puts the matter: “I do not frustrate the grace of God: for if righteousness come by law; then Christ is dead in vain” (Gal. 2:2121I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21)). Do you say, This is very strange. I have been taught from my infancy to seek to be righteous by keeping the law. It was hung up before my eyes, and I was taught to pray that I might keep it in a word, I have been taught to seek righteousness by keeping it, just as a Jew was for anything I see. Now be very careful here: tell us what has been the effect of all this teaching? And what has been your desire, your object, in all your efforts and prayers to keep the law? Has it not been that you might attain to righteousness, so as at last to be saved? Now, candidly, have you not been entirely disappointed? You are not fit for heaven; you are not righteous; you have not peace with God; you do not even know that you have eternal life. Nay, further, the more you pray and seek after righteousness by keeping the law, the more sin you discover to be in you. And the truth is, sin in some form or other has dominion over you. You are not what you want to be, you are not what you ought to be. You are doing the things which perhaps you hate, and you cannot do the good that you long to do. Oh, do you not see that you are praying and striving to frustrate the grace of God? There would be no grace or free favor in it, if you could attain to righteousness by keeping the law. God tells you, you are a ruined sinner, under judgment, and you pray and strive to prove it is not so. Do not forget that if the doctrine that thousands are preaching be true, that righteousness comes by law, “Then Christ is dead in vain.”
Yes, that very law which can only kill, and which God gave to prove to man his lost and guilty condition before Him, that very law Satan now uses to frustrate the grace of God, and thus, if possible, to make the death of Christ to be in vain. Well might the apostle call these deceivers, who were seeking to draw Christians back under law, the ministers of Satan (Gal. 5:7-97Ye did run well; who did hinder you that ye should not obey the truth? 8This persuasion cometh not of him that calleth you. 9A little leaven leaveneth the whole lump. (Galatians 5:7‑9); 2 Cor. 11:13-1513For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14And no marvel; for Satan himself is transformed into an angel of light. 15Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. (2 Corinthians 11:13‑15)).
Before we close this important chapter, let us recall the illustration of the redemption of a slave. The ransom has been paid by a kind friend as an act of free favor. Liberty is proclaimed to the slave. Believing that act of kindness, without a penny of his own, he is free. He is told that it is all very well as far as it goes, but he must not have the presumption to so really believe the kindness of that friend, or to be quite sure he is free — indeed, he must now pray, and work hard, in order to attain or obtain his liberty, he must, in fact, still wear his chain, and toil on, and only hope to be free at last, if ever. Is not this an illustration of the bulk of Christendom? If he follows this fatal advice does he not entirely frustrate the kindness of his friend? If he obtains his freedom by works, then the ransom was paid in vain. Is it not exactly so with every soul seeking righteousness on the principle of works of law? If even he could obtain it, and be justified before God, on the principle of works, would he not thus frustrate the kindness and grace of God in giving His Son? Would you, if you could, like thus to prove that Christ died in vain? For just as if the slave can obtain liberty by his own works, then the ransom need not have been paid; in like manner, if you can be justified before God by your works, then Christ need not have died.