The third verse in our special study is Galatians 5:4. This verse, like the other two
pertains to the secondary aspect of salvation available to baptized believers who walk
in truth.
"Christ is become of no effect unto you, whosoever of you are justified by the law; ye
are fallen from grace" (Gal 5:4). The words "ye are fallen from grace" have been used
by those who teach the doctrine of apostasy as a proof text a child of God can so sin
as to be finally lost.
We do not believe the "fall" resulted in the loss of eternal life. Yet, we do believe
the "fall" was real and not suppositional. The words "ye are fallen from grace"
indicates that some were in that condition at the time of the writing. Nevertheless,
Paul addressed them as the children of God, saying to the them while including
himself, "Now, we, brethren, as Isaac was, are the children of promise . . . . So
then, brethren, we are not children of the bondwoman, but of the free. Stand fast
therefore in the liberty wherewith Christ hath made us free" (Gal 4:28, 31; 5:1).
The result of being in the condition described as "fallen from grace" is said to be:
1) "Christ shall profit you nothing (5:2); and 2) "Christ is become of no effect unto
you" (5:4).
We purpose to determine the meaning of these expressions but before we do, consider
"grace." Some 2,000 years ago, the grace of God was manifested on the cross of our
Lord Jesus Christ. It was of that aspect of "grace" that Paul wrote, "For the grace of
God that bringeth salvation hath appeared to all men" (Tit 2:11). This display of
"grace" is associated with the past appearing of Christ when He entered the world the
first time in order to die "the just for the unjust," of which Paul wrote, " . . . .
he hath appeared to put away sin by the sacrifice of himself" (Heb 9:26).
Paul wrote, in referring to that fact, that "we see Jesus, who was made a little lower
than the angels for the suffering of death, crowned with glory and honour; that he by
the grace of God should taste death for every man" (Heb 2:9). Again, he said, "For ye
know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes
he became poor, that ye through his poverty might be rich" (II Cor 8:9).
This aspect of "grace," displayed some 2,000 years ago in Christ's death, was offered
to alien sinners in order they might be made the children of God. Thus Paul wrote,
"For by grace are ye saved through faith . . . . not of works" (Eph 2:8-9), and,
"therefore being justified by faith, we have peace with God through our Lord Jesus
Christ: By whom also we have (or, have had) access by faith into this grace wherein we
(not fall, but) stand, and rejoice in hope of the glory of God" (Rm 5:1-2)(see also,
Rm 4:4; 11:5-6; and Eph 1:6-7).
Having completed in His death everything essential to the salvation of the alien
sinner, Christ left his world and went back to heaven where He presently functions as
"great high priest" (Jn 19:30; Heb 4:14; 10:12). This is "over the house of God" (Heb
10:21), entered by baptism (Acts 2:41, 47; I Cor 12:13). Of this, Paul wrote, "Seeing
then that we have a great high priest Jesus the Son of God . . . . not entered into
the holy places made with hands, which are the figures of the true; but into heaven
itself, now to appear in the presence of God for us" (Heb 4:14; 9:24).
From this present position we have another aspect of "grace" dispensed from the
"throne of grace" (Heb 4:16). It is given in answer to prayer and enables the baptized
believer to "serve God acceptably" (Heb 12:28).
This aspect of grace is spoken of in II Corinthians 12:9, II Timothy 2:1, II Peter
3:18 and etc. It is not associated with the death of Christ in the past on behalf of
alien sinners, but rather with the life of Christ in the present on behalf of baptized
believers who walk in the truth.
Now concerning the future, Paul wrote, "Wherefore gird up the loins of your mind, be
sober, and hope to the end for the grace that is to be brought unto you at the
revelation of Jesus Christ" (I Pet 1:1). This is not associated with either the fact
that Christ "hath appeared" or is in heaven "now to appear," but rather to His future
appearing, of which Paul wrote, "So Christ was once offered to bear the sins of many;
and unto them that look for him shall he appear the second time without sin unto
salvation."
This aspect of "grace . . . . is to be brought unto" believers in Christ at the return
of Christ for His own. The standing of God's children precedes the benefit of this
aspect of "grace" for they have already been "quickened . . . .saved . . . . And . . .
. raised up" prior to the fact "that in the ages to come he might shew the exceeding
riches of his grace in his kindness toward us through Christ Jesus" (Eph 2:1, 5, 7).
When this aspect of "grace" is an accomplished fact, the children of God will receive
a glorified body (Phil 3:21) and "reward" (I Pet 5:4).
It is scriptural truth which we purpose to develop under consideration of the third or
final aspect of deliverance when one receives the benefit of the first aspect of grace
through faith in Christ, apart from human merit, and thus is made a child of God, he
also secures, on exactly the same condition, the promise of "immortality" when the
third aspect of "grace" is ushered in. Thus, "life and immortality" are secured on the
same condition.
In between these two stands the responsibility of the saved, and in order for them to
meet the obligations of life, God furnishes "mercy," in view of their failures, "and .
. . . grace to help" them in the performance of duty (Heb 4:16). This aspect of
"grace" is predicated on the obedience of baptized believers, and can be "fallen
from," and thus forfeited in view of disobedience. In such a condition, "Christ shall
profit you nothing" and "Christ is become of no effect unto you" (Gal 5:2,4). The
first of these expressions deals with the benefits of Christ's work as "high priest
over the house of God" and the latter of these two, the "effect" of Christ on the
obedient child, deals with God's approval within the individual through "the fruit of
the Spirit." Neither of these two have anything to do with alien sinners, and neither
of these two abrogates the standing of the believer in Christ.
The people addressed in Galatians 5:4 were "fallen from grace" yet were addressed as
"children of promise . . . . children of . . . . the free . . . . made . . . . free .
. . ." (Gal 4:28, 31: 5:1). Their standing was never described as a thing of the past,
that is non-existent, but the "blessedness" which they had experienced, at one time,
while serving the Lord, was, while in disobedience, a thing of the past (Gal 4:15). In
Galatians 4:7, Paul wrote of their standing, "If a son, then an heir of God through
Christ." Here heirship is predicated on sonship, not on the activity of a son. He did
not say, "if a faithful son, then an heir." He said, "if a son, then an heir." But,
the "effect" of Christ on the individual is not determined by the relationship, but by
the conduct of the son within that relationship.
In the book of Galatians, two basic forms of error existed and the epistle was written
to correct them. One form of error involved the imposing on the alien sinner, in order
to his becoming a child of God, what God never authorized as the means to that end.
This perversion of the gospel of Christ, when believed, cannot save the alien sinner
as God proposed. A perverted gospel is not the word of promise, and cannot save.
The second form of error involved the imposing on the child of God, in order to serve
God, what God had abolished. This form of error, when believed, does not abrogate the
standing of the child of God, but does prevent him from being blessed of God. This is
the form of error involved in Galatians 5:4.
It is not the purpose here to expound the subject of the Mosaic Law but since this
subject had a great influence on the Galatians, a few comments might be in order. The
law was "added" (Gal 3:19). It had a specific purpose in the mind of God (Rm 3:20;
5:20). It served as a rule of life for those Jews who were under it (Deut 5:1-3;
32:46, 47). No one was able to keep it completely (Jas 2:10; Acts 15:5, 10; Rm 3:9-19,
23).
Therefore, the sacrifices existed co-terminous with law (Heb 10:1-3). Their existence,
in view of the failures of those under the law, pointed the worshipers to their need
for a Saviour who, in fact, would come and fulfill what was represented in the
sacrificial types (Gal 3:19, 24). When Christ came, and died, that typical system was
abolished (II Cor 3:7-11; Gal 3:21-25; Eph 2:15; Col 2:14-17). Thus Paul addressed the
Galatians, in point of time to that fact as "them that (not are, but) were under the
law" (Gal 4:5). For God's people to seek to go back under the law, since its
abolition, was to attempt to serve God contrary to the rule of conduct now existing.
Paul said, "the law is not of faith" (Gal 3:12). Yet today, "we walk by faith" (II Cor
5:7) and conduct, whether right or wrong, is determined by "whatsoever is not of
faith" (Rm 14:23). In Galatians 3:23 we read of "the faith which should afterwards
(that is, after the law as a system of worship) be revealed." Therefore, it was not
"revealed" during the law. The reason why, in part, is because it reveals duties to be
observed in commemoration of the facts of "the gospel of Christ" as accomplished.
This the law could not do. The law and the prophets foretold what Christ was to do
and, in so doing, revealed truth. But, the things predicted must be accomplished, thus
fulfilled, before they become facts and can be commemorated as such.
The law never was a saving instrument (Gal 2:21; 3:11, 21). David, who lived under its
very height, "described the blessedness of the man, unto whom God imputeth
righteousness without works" (Rm 4:5). To use the law in any age, as a saving
instrument, is to do what the Word of God does not prescribe. Although, the law did
serve as a system of worship and a rule of conduct, from Moses to Christ's death.
Yet, if anyone attempted to use it as such, since its abolition, he is doing what the
Word of God does not authorize, and cannot, and will not be blessed by God in his
effort. This is where the Galatians were in Galatians 5:4. They were seeking to keep
the law, since its abolition, in order to serve God. They, therefore, were denied
"grace to help" pursuant to an unscriptural cause, and effort.
Paul wrote to them with the challenge, "But now, after that ye have known God, or
rather are known of God, now turn ye again to the weak and beggarly elements,
whereunto ye desire again to be in bondage? Ye observe days, and months, and times,
and years . . . . Stand fast therefore in the liberty wherewith Christ hath made us
free, and be not entangled again with the yoke of bondage" (Gal 4:9-10; 5:1).
In Galatians 5:4, Paul speaks of them as, "whosoever of you are justified by the law .
. . .". That is, they were seeking to be "justified by the law." Their desire was the
product of error related to the law, and its purpose. Thus, he challenges them by
asking, "Tell me, ye that desire to be under the law, do ye not hear the law?" (Gal
4:21).
The law never was a source of comfort and strength. Rather, it judged all, since "all
have sinned." And, "as many as are of the works of the law are under the curse: for it
is written, Cursed is every one that continueth not in all things which are written in
the book of the law to do them" (Gal 3:10).
The law commanded, "do and live," but it had no ability to extend mercy, or give
support in one's effort. It was not a source of blessing but a judge, a curse to all
"under" it. If God's children would have properly understood the purpose of the law,
they would not have been desirous to go back under it.
In their effort, they were attempting to serve and worship God in a manner that was
contrary to the rule of conduct then, and now, existing. Thus, in that wayward effort
they were denied the benefits of Christ's priesthood, which is designed of God "to
help" the children of God in the performance of duty.
"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 . . . . For in Jesus Christ neither
circumcision availeth anything, nor uncircumcision; but faith which worketh by love.
Ye did run well; who did hinder you that ye should not obey the truth?" (Gal 5:2-4,
6-7).
In the state where "Christ shall profit you nothing," something was needed to remedy
that situation. But, "neither circumcision, nor uncircumcision availeth any thing,"
that is as the remedy to their condition. The only thing that "availeth anything" for
the state described is "faith which worketh by love," which the Galatians were, at one
time, doing since Paul said of them, "Ye did run well . . . ." The remedy works only
for those "in Jesus Christ." In Galatians 5:6, we have presented four factors involved
which offered remedy for their condition, or "availeth" for that state described: 1)
the position, "in Jesus Christ;" 2) the principle, "faith;" 3) the means, "which
worketh;" 4) and, the motive, "by love."
The Galatians, at one time, were not merely running, but running "well" (Gal 5:7).
When they ceased to "run well," then the "blessedness" that comes as the result of
running "well" was also spoken of as a thing of the past. Hence the question, "Where
is then the blessedness ye spake of?" (Gal 4:15).
In Galatians 5:2 Paul's words, "Christ shall profit you nothing" were addressed to
those "made . . . . free" in verse one. If, however, the words "if ye be circumcised,
Christ shall profit you nothing," mean they were thereby lost, then Paul was
responsible for the damnation of Timothy, "Him . . . . Paul . . . . took and
circumcised him because of the Jews" (Acts 16:3).
The words, "Christ shall profit you nothing" were just as true of any religious act
"not of faith," thus "sin" (Rm 14:23). The connection between the law and circumcision
is obvious, "For I testify again to every man that is circumcised, that he is debtor
to do the whole law" (Gal 5:3).
Again, we hear Paul say, "For circumcision verily profiteth, if thou keep the law" (Rm
2:25). When the law was terminated, then "circumcision," which obligated one to keep
the law, went out with it. To walk by the law, which circumcision obligated one to do,
was to walk according to a rule which could claim no promise for every promise made to
obedience to the law was abrogated by the abolition of the law itself.
Today there are multiplied religious people who are attempting to serve God by walking
according to some rule, or boundary, not prescribed by God for His people today. In
some cases, they are lost yet attempting to have "faith which worketh by love," a
thing true only "in Jesus Christ."
To apply Galatians 5:4 to alien sinners offers not one ray of hope to them. Faith
cannot work by love through any but the children of God. In other cases, they are
saved, yet attempting to serve God by "the precepts of men." The rule of Galatians 5:4
does not apply to any precept of man but to the truth.
John wrote, "My little children, let us not love in word, neither in tongue; but in
deed and in truth," (I Jn 3:18). John's words teach exactly the same thing as Paul's
in Galatians 5:4. Notice: 1) "My little children" equals those "in Jesus Christ;" 2)
"In deed and in truth" equals "faith which worketh;" and 3) "love" is common to both
texts.
A child of God may be sincere in what he is doing for the Lord, but sincerity is not a
substitute for what God requires of His people. "The true worshipers shall worship the
Father in spirit and in truth: for the Father seeketh such to worship him. God is a
Spirit: and they that worshp him must (thus obligatory) worship him in spirit and in
truth" (Jn 4:23-24).
In the course the Galatians were following, "Christ shall profit you nothing . . . .
Christ is become of no effect unto you." The words "no profit" simply mean the
benefits of Christ's priesthood were denied them. Those benefits supplied from "the
throne of grace" are "mercy, and grace to help."
The words "of none effect" simply mean their state was barren of "the fruit of the
Spirit," for it is through that "fruit" that God's approval can be discerned within
the obedient saint. In having "fallen from grace" the subjects were disobedient to the
Lord's governing the conduct of His people. They no longer had, in that condition,
that "grace to help" in the performance of duty, and also lacked that confirmatory
witness within themselves which God gives to faithfulness.
"The fruit of the Spirit" (Gal 5:22-23) is the obedient saint's way of "proving what
is acceptable unto the Lord" (Eph 5:10), and it constitutes divine approval within
those who are "now light in the Lord," who also "walk as children of light." This
"fruit" is born within the sphere of "all goodness, and righteousness and truth" (Eph
5:9), and is the "effect" of Christ experienced when obedient. One need not expect it
in disobedience, for then "Christ is of no effect unto you," and "shall profit you
nothing" in that state.
"Grace to help" in the performance of duty is denied all who walk contrary to the
truth. This, the Galatians had "fallen from." Let us, however, do as Peter exhorted,
"But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ" (II Pet
3:18). He also said, "add to your faith virtue, knowledge, temperance, patience,
godliness, brotherly kindness and charity" (II Pet 1:5-7).
What is the result? "For if these things be in you, and abound, they make you that ye
shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ" (II
Pet 1:8). Having knowledge, and being "fruitful in the knowledge" are two different
things. The knowledge of what to do, and the doing of the things known, promises
blessing (Jn 13:17). This is not how God saves alien sinners, but how He blesses His
people and manifests Himself to them (Jn 14:17, 22, 23).
Without faith in Christ men are lost--yet in their sins. Without "faith which worketh
by love" men are "unfruitful." To men in this "unfruitful" state, "Christ is become of
no effect." In the book of Joshua, Israel was in the land, but did not possess all the
blessings therein. So one may be in Christ, and yet "be barren." As the children of
God, may God give us "grace" to walk in the truth, motivated by love, for His glory. BD
pertains to the secondary aspect of salvation available to baptized believers who walk
in truth.
"Christ is become of no effect unto you, whosoever of you are justified by the law; ye
are fallen from grace" (Gal 5:4). The words "ye are fallen from grace" have been used
by those who teach the doctrine of apostasy as a proof text a child of God can so sin
as to be finally lost.
We do not believe the "fall" resulted in the loss of eternal life. Yet, we do believe
the "fall" was real and not suppositional. The words "ye are fallen from grace"
indicates that some were in that condition at the time of the writing. Nevertheless,
Paul addressed them as the children of God, saying to the them while including
himself, "Now, we, brethren, as Isaac was, are the children of promise . . . . So
then, brethren, we are not children of the bondwoman, but of the free. Stand fast
therefore in the liberty wherewith Christ hath made us free" (Gal 4:28, 31; 5:1).
The result of being in the condition described as "fallen from grace" is said to be:
1) "Christ shall profit you nothing (5:2); and 2) "Christ is become of no effect unto
you" (5:4).
We purpose to determine the meaning of these expressions but before we do, consider
"grace." Some 2,000 years ago, the grace of God was manifested on the cross of our
Lord Jesus Christ. It was of that aspect of "grace" that Paul wrote, "For the grace of
God that bringeth salvation hath appeared to all men" (Tit 2:11). This display of
"grace" is associated with the past appearing of Christ when He entered the world the
first time in order to die "the just for the unjust," of which Paul wrote, " . . . .
he hath appeared to put away sin by the sacrifice of himself" (Heb 9:26).
Paul wrote, in referring to that fact, that "we see Jesus, who was made a little lower
than the angels for the suffering of death, crowned with glory and honour; that he by
the grace of God should taste death for every man" (Heb 2:9). Again, he said, "For ye
know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes
he became poor, that ye through his poverty might be rich" (II Cor 8:9).
This aspect of "grace," displayed some 2,000 years ago in Christ's death, was offered
to alien sinners in order they might be made the children of God. Thus Paul wrote,
"For by grace are ye saved through faith . . . . not of works" (Eph 2:8-9), and,
"therefore being justified by faith, we have peace with God through our Lord Jesus
Christ: By whom also we have (or, have had) access by faith into this grace wherein we
(not fall, but) stand, and rejoice in hope of the glory of God" (Rm 5:1-2)(see also,
Rm 4:4; 11:5-6; and Eph 1:6-7).
Having completed in His death everything essential to the salvation of the alien
sinner, Christ left his world and went back to heaven where He presently functions as
"great high priest" (Jn 19:30; Heb 4:14; 10:12). This is "over the house of God" (Heb
10:21), entered by baptism (Acts 2:41, 47; I Cor 12:13). Of this, Paul wrote, "Seeing
then that we have a great high priest Jesus the Son of God . . . . not entered into
the holy places made with hands, which are the figures of the true; but into heaven
itself, now to appear in the presence of God for us" (Heb 4:14; 9:24).
From this present position we have another aspect of "grace" dispensed from the
"throne of grace" (Heb 4:16). It is given in answer to prayer and enables the baptized
believer to "serve God acceptably" (Heb 12:28).
This aspect of grace is spoken of in II Corinthians 12:9, II Timothy 2:1, II Peter
3:18 and etc. It is not associated with the death of Christ in the past on behalf of
alien sinners, but rather with the life of Christ in the present on behalf of baptized
believers who walk in the truth.
Now concerning the future, Paul wrote, "Wherefore gird up the loins of your mind, be
sober, and hope to the end for the grace that is to be brought unto you at the
revelation of Jesus Christ" (I Pet 1:1). This is not associated with either the fact
that Christ "hath appeared" or is in heaven "now to appear," but rather to His future
appearing, of which Paul wrote, "So Christ was once offered to bear the sins of many;
and unto them that look for him shall he appear the second time without sin unto
salvation."
This aspect of "grace . . . . is to be brought unto" believers in Christ at the return
of Christ for His own. The standing of God's children precedes the benefit of this
aspect of "grace" for they have already been "quickened . . . .saved . . . . And . . .
. raised up" prior to the fact "that in the ages to come he might shew the exceeding
riches of his grace in his kindness toward us through Christ Jesus" (Eph 2:1, 5, 7).
When this aspect of "grace" is an accomplished fact, the children of God will receive
a glorified body (Phil 3:21) and "reward" (I Pet 5:4).
It is scriptural truth which we purpose to develop under consideration of the third or
final aspect of deliverance when one receives the benefit of the first aspect of grace
through faith in Christ, apart from human merit, and thus is made a child of God, he
also secures, on exactly the same condition, the promise of "immortality" when the
third aspect of "grace" is ushered in. Thus, "life and immortality" are secured on the
same condition.
In between these two stands the responsibility of the saved, and in order for them to
meet the obligations of life, God furnishes "mercy," in view of their failures, "and .
. . . grace to help" them in the performance of duty (Heb 4:16). This aspect of
"grace" is predicated on the obedience of baptized believers, and can be "fallen
from," and thus forfeited in view of disobedience. In such a condition, "Christ shall
profit you nothing" and "Christ is become of no effect unto you" (Gal 5:2,4). The
first of these expressions deals with the benefits of Christ's work as "high priest
over the house of God" and the latter of these two, the "effect" of Christ on the
obedient child, deals with God's approval within the individual through "the fruit of
the Spirit." Neither of these two have anything to do with alien sinners, and neither
of these two abrogates the standing of the believer in Christ.
The people addressed in Galatians 5:4 were "fallen from grace" yet were addressed as
"children of promise . . . . children of . . . . the free . . . . made . . . . free .
. . ." (Gal 4:28, 31: 5:1). Their standing was never described as a thing of the past,
that is non-existent, but the "blessedness" which they had experienced, at one time,
while serving the Lord, was, while in disobedience, a thing of the past (Gal 4:15). In
Galatians 4:7, Paul wrote of their standing, "If a son, then an heir of God through
Christ." Here heirship is predicated on sonship, not on the activity of a son. He did
not say, "if a faithful son, then an heir." He said, "if a son, then an heir." But,
the "effect" of Christ on the individual is not determined by the relationship, but by
the conduct of the son within that relationship.
In the book of Galatians, two basic forms of error existed and the epistle was written
to correct them. One form of error involved the imposing on the alien sinner, in order
to his becoming a child of God, what God never authorized as the means to that end.
This perversion of the gospel of Christ, when believed, cannot save the alien sinner
as God proposed. A perverted gospel is not the word of promise, and cannot save.
The second form of error involved the imposing on the child of God, in order to serve
God, what God had abolished. This form of error, when believed, does not abrogate the
standing of the child of God, but does prevent him from being blessed of God. This is
the form of error involved in Galatians 5:4.
It is not the purpose here to expound the subject of the Mosaic Law but since this
subject had a great influence on the Galatians, a few comments might be in order. The
law was "added" (Gal 3:19). It had a specific purpose in the mind of God (Rm 3:20;
5:20). It served as a rule of life for those Jews who were under it (Deut 5:1-3;
32:46, 47). No one was able to keep it completely (Jas 2:10; Acts 15:5, 10; Rm 3:9-19,
23).
Therefore, the sacrifices existed co-terminous with law (Heb 10:1-3). Their existence,
in view of the failures of those under the law, pointed the worshipers to their need
for a Saviour who, in fact, would come and fulfill what was represented in the
sacrificial types (Gal 3:19, 24). When Christ came, and died, that typical system was
abolished (II Cor 3:7-11; Gal 3:21-25; Eph 2:15; Col 2:14-17). Thus Paul addressed the
Galatians, in point of time to that fact as "them that (not are, but) were under the
law" (Gal 4:5). For God's people to seek to go back under the law, since its
abolition, was to attempt to serve God contrary to the rule of conduct now existing.
Paul said, "the law is not of faith" (Gal 3:12). Yet today, "we walk by faith" (II Cor
5:7) and conduct, whether right or wrong, is determined by "whatsoever is not of
faith" (Rm 14:23). In Galatians 3:23 we read of "the faith which should afterwards
(that is, after the law as a system of worship) be revealed." Therefore, it was not
"revealed" during the law. The reason why, in part, is because it reveals duties to be
observed in commemoration of the facts of "the gospel of Christ" as accomplished.
This the law could not do. The law and the prophets foretold what Christ was to do
and, in so doing, revealed truth. But, the things predicted must be accomplished, thus
fulfilled, before they become facts and can be commemorated as such.
The law never was a saving instrument (Gal 2:21; 3:11, 21). David, who lived under its
very height, "described the blessedness of the man, unto whom God imputeth
righteousness without works" (Rm 4:5). To use the law in any age, as a saving
instrument, is to do what the Word of God does not prescribe. Although, the law did
serve as a system of worship and a rule of conduct, from Moses to Christ's death.
Yet, if anyone attempted to use it as such, since its abolition, he is doing what the
Word of God does not authorize, and cannot, and will not be blessed by God in his
effort. This is where the Galatians were in Galatians 5:4. They were seeking to keep
the law, since its abolition, in order to serve God. They, therefore, were denied
"grace to help" pursuant to an unscriptural cause, and effort.
Paul wrote to them with the challenge, "But now, after that ye have known God, or
rather are known of God, now turn ye again to the weak and beggarly elements,
whereunto ye desire again to be in bondage? Ye observe days, and months, and times,
and years . . . . Stand fast therefore in the liberty wherewith Christ hath made us
free, and be not entangled again with the yoke of bondage" (Gal 4:9-10; 5:1).
In Galatians 5:4, Paul speaks of them as, "whosoever of you are justified by the law .
. . .". That is, they were seeking to be "justified by the law." Their desire was the
product of error related to the law, and its purpose. Thus, he challenges them by
asking, "Tell me, ye that desire to be under the law, do ye not hear the law?" (Gal
4:21).
The law never was a source of comfort and strength. Rather, it judged all, since "all
have sinned." And, "as many as are of the works of the law are under the curse: for it
is written, Cursed is every one that continueth not in all things which are written in
the book of the law to do them" (Gal 3:10).
The law commanded, "do and live," but it had no ability to extend mercy, or give
support in one's effort. It was not a source of blessing but a judge, a curse to all
"under" it. If God's children would have properly understood the purpose of the law,
they would not have been desirous to go back under it.
In their effort, they were attempting to serve and worship God in a manner that was
contrary to the rule of conduct then, and now, existing. Thus, in that wayward effort
they were denied the benefits of Christ's priesthood, which is designed of God "to
help" the children of God in the performance of duty.
"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 . . . . For in Jesus Christ neither
circumcision availeth anything, nor uncircumcision; but faith which worketh by love.
Ye did run well; who did hinder you that ye should not obey the truth?" (Gal 5:2-4,
6-7).
In the state where "Christ shall profit you nothing," something was needed to remedy
that situation. But, "neither circumcision, nor uncircumcision availeth any thing,"
that is as the remedy to their condition. The only thing that "availeth anything" for
the state described is "faith which worketh by love," which the Galatians were, at one
time, doing since Paul said of them, "Ye did run well . . . ." The remedy works only
for those "in Jesus Christ." In Galatians 5:6, we have presented four factors involved
which offered remedy for their condition, or "availeth" for that state described: 1)
the position, "in Jesus Christ;" 2) the principle, "faith;" 3) the means, "which
worketh;" 4) and, the motive, "by love."
The Galatians, at one time, were not merely running, but running "well" (Gal 5:7).
When they ceased to "run well," then the "blessedness" that comes as the result of
running "well" was also spoken of as a thing of the past. Hence the question, "Where
is then the blessedness ye spake of?" (Gal 4:15).
In Galatians 5:2 Paul's words, "Christ shall profit you nothing" were addressed to
those "made . . . . free" in verse one. If, however, the words "if ye be circumcised,
Christ shall profit you nothing," mean they were thereby lost, then Paul was
responsible for the damnation of Timothy, "Him . . . . Paul . . . . took and
circumcised him because of the Jews" (Acts 16:3).
The words, "Christ shall profit you nothing" were just as true of any religious act
"not of faith," thus "sin" (Rm 14:23). The connection between the law and circumcision
is obvious, "For I testify again to every man that is circumcised, that he is debtor
to do the whole law" (Gal 5:3).
Again, we hear Paul say, "For circumcision verily profiteth, if thou keep the law" (Rm
2:25). When the law was terminated, then "circumcision," which obligated one to keep
the law, went out with it. To walk by the law, which circumcision obligated one to do,
was to walk according to a rule which could claim no promise for every promise made to
obedience to the law was abrogated by the abolition of the law itself.
Today there are multiplied religious people who are attempting to serve God by walking
according to some rule, or boundary, not prescribed by God for His people today. In
some cases, they are lost yet attempting to have "faith which worketh by love," a
thing true only "in Jesus Christ."
To apply Galatians 5:4 to alien sinners offers not one ray of hope to them. Faith
cannot work by love through any but the children of God. In other cases, they are
saved, yet attempting to serve God by "the precepts of men." The rule of Galatians 5:4
does not apply to any precept of man but to the truth.
John wrote, "My little children, let us not love in word, neither in tongue; but in
deed and in truth," (I Jn 3:18). John's words teach exactly the same thing as Paul's
in Galatians 5:4. Notice: 1) "My little children" equals those "in Jesus Christ;" 2)
"In deed and in truth" equals "faith which worketh;" and 3) "love" is common to both
texts.
A child of God may be sincere in what he is doing for the Lord, but sincerity is not a
substitute for what God requires of His people. "The true worshipers shall worship the
Father in spirit and in truth: for the Father seeketh such to worship him. God is a
Spirit: and they that worshp him must (thus obligatory) worship him in spirit and in
truth" (Jn 4:23-24).
In the course the Galatians were following, "Christ shall profit you nothing . . . .
Christ is become of no effect unto you." The words "no profit" simply mean the
benefits of Christ's priesthood were denied them. Those benefits supplied from "the
throne of grace" are "mercy, and grace to help."
The words "of none effect" simply mean their state was barren of "the fruit of the
Spirit," for it is through that "fruit" that God's approval can be discerned within
the obedient saint. In having "fallen from grace" the subjects were disobedient to the
Lord's governing the conduct of His people. They no longer had, in that condition,
that "grace to help" in the performance of duty, and also lacked that confirmatory
witness within themselves which God gives to faithfulness.
"The fruit of the Spirit" (Gal 5:22-23) is the obedient saint's way of "proving what
is acceptable unto the Lord" (Eph 5:10), and it constitutes divine approval within
those who are "now light in the Lord," who also "walk as children of light." This
"fruit" is born within the sphere of "all goodness, and righteousness and truth" (Eph
5:9), and is the "effect" of Christ experienced when obedient. One need not expect it
in disobedience, for then "Christ is of no effect unto you," and "shall profit you
nothing" in that state.
"Grace to help" in the performance of duty is denied all who walk contrary to the
truth. This, the Galatians had "fallen from." Let us, however, do as Peter exhorted,
"But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ" (II Pet
3:18). He also said, "add to your faith virtue, knowledge, temperance, patience,
godliness, brotherly kindness and charity" (II Pet 1:5-7).
What is the result? "For if these things be in you, and abound, they make you that ye
shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ" (II
Pet 1:8). Having knowledge, and being "fruitful in the knowledge" are two different
things. The knowledge of what to do, and the doing of the things known, promises
blessing (Jn 13:17). This is not how God saves alien sinners, but how He blesses His
people and manifests Himself to them (Jn 14:17, 22, 23).
Without faith in Christ men are lost--yet in their sins. Without "faith which worketh
by love" men are "unfruitful." To men in this "unfruitful" state, "Christ is become of
no effect." In the book of Joshua, Israel was in the land, but did not possess all the
blessings therein. So one may be in Christ, and yet "be barren." As the children of
God, may God give us "grace" to walk in the truth, motivated by love, for His glory. BD
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