JUSTIFICATION BY FAITH ALONE
You can never breathe easy having unsettled legal matters hanging over your head. Sarah Jane Olson found that out trying to live incognito for twenty-five years after attempting to bomb police. She had a debt to pay to society. As sinners we owe a debt to the universal Law which we cannot pay and still live. How can our bitter conflict with the law be resolved?
In Paul’s confrontation with Peter at Antioch over the latter’s break in fellowship with the Gentiles, Paul argued that all the advantages given the Jews as custodians of the law, the covenant, the Temple, etc., were of no avail in putting them right with God (Gal. 2:15). They were equally as much sinners as were the Gentiles who did not have these privileges. Hence, all their Jewish’ law-keeping did not achieve the purpose of justifying them as sinners.
Three times Paul emphasizes that “a man is not justified by the works of the law” in verse 16. There is no do-it-yourself law-keeping program that can legally settle up a Jew’s accounts with the Law. The problem with law-keeping is the “flesh”. The Jew’s natural-born self-centeredness renders it impossible to fulfill the law. The same is true of the Gentile “for by the works of the law shall no flesh be justified” (vs. 16). “No man is justified by the law in the sight of God” (Gal. 3:11). “Works of the law” are egocentrically-motivated (flesh) concerns for legal righteousness. They are forced by eros-love rather than constrained by agape-love. They are produced by a “body of sin” (Rom. 6:6). Such “works” are dead, because they spring from a heart that is alienated from God (Heb. 6:1; 9:14). They are works produced by a sinful heart and they result in death. Such is the plight of the Jew with his law,—whether it be the moral law or the ceremonial law.
So if “no flesh”, Jew or Gentile, is justified by “the works of the law”, then how are we justified? Twice in verse 16, Paul says, “we might be justified by the faith of Christ”. Here the object upon which “faith” is directed is not Christ. This is not a reference to our faith in Christ. Therefore, one may not conclude that we are justified by a self-produced faith of sufficient merit so that it becomes a “work” which connects with Christ.
Rather “a man” is justified by “the faith of Christ”. “The faith of Jesus Christ” is subjective. In other words, it is Christ’s faith. This is a direct link with the third angel’s message where John describes “the patience of the saints” as those who “keep” “the faith of Jesus” (Rev. 14:12). “No flesh” is justified by “the works of the law.” The reverse truth is all “flesh” are justified by “the faith of Jesus.” The “a man” of vs. 16 is both Jew and Gentile. “The ‘all men’ who are sinners are not put right with God by any good thing they can do, but ‘by the faith of Jesus’ ([Gal.] 2:15-19).”[1] “The faith of Jesus” equals legal justification for Jews and Gentiles.
“The faith of Jesus” is “His grand sacrifice.”[2] Christ’s death is the justification of the race. “Father, forgive them; for they know not what they do” (Luke 23:34). “That prayer of Christ for His enemies embraced the world. It took in every sinner that had lived or should live, from the beginning of the world to the end of time. Upon all rests the guilt of crucifying the Son of God.”[3]
The greatest revelation of God’s love is the sacrifice of Christ. Since Christ’s love is infinite, He gives Himself completely to every sinner in the world as though he were the only one in the whole universe. He is “the true Light (life), which lighteth every man that cometh into the world” (John 1:9).
Faith is “a heart appreciation of His grand sacrifice.”[4] Christ’s faith, sacrifice, and love are the evidence for our faith,—“even we have believed in Jesus Christ” (vs. 16). We are saved by “the faith of Jesus.”
Technically speaking we are not saved by “our faith in Jesus.” If that were the case, then faith would be a meritorious “work”. We live and breathe because of “the faith of Christ.” This is the legal justification of the human family. And when the Holy Spirit reveals that to the sinner he is “born again” and believes in Christ. Thus “faith” is a fruit of the Spirit who reveals “the faith of Jesus Christ” to the sinner (“the fruit of the Spirit is . . . faith,” Gal. 5:22). If “faith” is the fruit, then it is not the root. The root of salvation and life is Jesus Christ.
Paul, in vs. 17, identifies himself with Peter’s “fearing” the circumcision party. “Is it possible, Peter, that in our seeking to be justified by Christ our fear-motivation could be exposed by withdrawing fellowship from the Gentiles? and, if so, wouldn’t it really show that we were selfish? The end result would be to misrepresent justification by Christ as lawlessness. By our inconsistent actions do we really want to give the impression to the Gentiles that Christ is a minister of sin?”
Peter may really have been thinking that by withdrawing fellowship from the Gentiles he was upholding the law. He was seeking to please “the certain c[o]me from James” (Gal. 2:12). The reality was his motivation of fear, selfishness, and exclusivism which prompted his actions were lawless.
The Holy Spirit was using Paul to convict Peter of unconscious sin. This was the convergence of justification by Christ and “the blotting out of sins” truth contained in the 1888 message. It is “the faith of Jesus” and His sacrifice that exposes this taproot of selfishness in order to provide the opportunity for repentance (Gal. 2:18). Fear and self-esteem are such subtle forces that when they finally catch up with their victim, he jettisons the message of the cross and succumbs totally to his egotism. Paul seeks to rescue Peter from committing spiritual suicide.
Paul argues, now Peter, let me share with you my personal testimony. I have been through the do’s-and-don’ts works program. I’m dead to it because the law condemned my do-it-yourself, self-help-plan to law-keeping. The law showed me how pathetically self-seeking I was. Freed from “self” I am now at liberty in Christ to live for God (Gal. 2:19).
The resolution of problems of exclusivism and selfishness resulting in division in the church is a nexus of heart-warming truths involving the identification of Christ with humanity, the grand sacrifice and how that results in the atonement of the sinner’s heart with Christ.
The universal problem is the unconscious sin—the self-centered ego. It is the sin of unbelief which refuses identification with Christ crucified. However, God has given the capacity to every man to choose identification with Christ crucified. The gift is “the faith of “the son of God” (Gal. 2:20).
The faith of Jesus was hammered out in real-time life temptations which the Son of God experience from out side himself as well as from within. He took our sinful flesh which is the common lot of all natural-born humans. He fully identified Himself by taking our faulty human equipment. He took a sinful “self”. “He was tempted in all points like as we are” (Heb. 2:15). Though taking our faulty equipment He rendered a perfect performance. “The faith of the Son of God” was the product of enduring temptation successfully—“yet without sin”.
Humanity is indissoluably connected with the first Adam so far as his sin is concerned. We are connected with the “last Adam” so far as the consequences of what He accomplished on His cross in His identification with sinners.
His perfect righteousness was not innate in the human flesh which He “took” or “assumed,” but it was by a perfect faith in His Father. He lived because He was righteous by faith.That’s why the Bible speaks of “the faith of Jesus.” His sacrifice is not a vicarious, “as if” He were one of us and yet being exempt from taking our sinful flesh. His sacrifice was a full identification with the common lot of humanity. “God made Him to be sin for us” (2 Cor. 5:21).
When Paul “saw” the One “who loved me, and gave Himself for me”, his heart was reconciled to Christ. His experience was at-one-ment with Christ. It was the revelation of Christ’s love in His sacrifice that moved Paul. Christ gave Himself up to hell—the God forsaken death—which the sinner rightfully deserves, in order that the sinner might live.
When Paul “saw” Christ’s substitution wasn’t make-believe but a shared identification with the sinner, his heart was melted and he identified with Christ. “I am crucified with Christ” (Gal. 2:20). Self cannot crucify self. God has given man the capacity to choose to identify with Christ crucified. It’s called “the faith of the Son of God.”
Paul says, My ego is dead. Self-love is not the motivating factor of my faith. “Nevertheless, I live.” Now the true individual lives by a faith motivated by agape as God originally created him. But it’s not the old ego that lives. “Christ liveth in me.” He is a “slave” of love, a heart appreciation of what it cost the Son of God to save him from hell itself.
Christ living in Paul does not mean “holy flesh”. Paul is not beyond temptation arising from within. If anything, the temptations become even more fierce. “The life which I now live in the flesh”, in day to day living in this wicked world, “I live by the faith of the Son of God” (Gal. 2:20). I identify with Him, says Paul; my heart is won; my heart is moved; He “loved me, and gave Himself for me.” Getting to heaven is no longer my main concern; responding to that love has become “the life I now live.”
Of course, the connection of Paul’s dialogue with Peter regarding “the faith of Jesus” and the third angel’s message is readily apparent (“keep” “the faith of Jesus,” Rev. 14:12). Revelation and Galatians are intimately connected. They are “present truth” for our time—old truth in the setting of our cosmic day of atonement.
Paul concludes his remarks to Peter by stating that “the grace of God” is our teacher (Gal. 2:21). What does it teach us in terms of salvation for the Jew as well as the Gentile? What did Christ accomplish on His cross? Peter’s actions of withdrawal from fellowship with the Gentiles teaches that not only must the Jews do something to be saved; namely, be circumcised and be obedient to the Law; but the same is required of the Gentiles.
What did Christ actually accomplish by His sacrifice on His cross? Some say He secured eternal salvation for some people, “the elect,” and damnation for everyone else. That can’t be true, because it “frustrates the grace of God” which is freely given to “all” (Gal. 2:20, 21; Rom. 3:23, 24).
Others say He “offered” eternal salvation to “all men,” but if sinners are stubborn and refuse it, then He actually accomplished nothing for them; it’s as though He did not die for them; their unbelief has made His sacrifice in vain. But this view also “frustrates the grace of God” for that grace is already given to “all men.” The sinner’s unbelief cannot “frustrate the grace of God.” Grace is something freely given to “all men.” The word “freely” denies any frustration of that grace.
Contemporary theology and church teaching frustrate “the grace of God.” Some say Christ died only for the “elect,” the few chosen ones. Others say that the grace of Christ’s sacrifice is freely offered to all who believe.[5] In other words, salvation isn’t really effective until one believes. This theology is a frustration of “the grace of God.”
In a sincere attempt to limit that grace, some teach that by His sacrifice Christ is the rich Giver who has given a credit card to “all men.” It is theirs to use if they choose—with unlimited extent. This sounds very good; but wait a moment. Suppose the sinner because of his unbelief refuses to use the credit card; then it has cost the Giver nothing, for all the credit deposited remains with Him. Suppose a rich man gives you a check for a million dollars, but in unbelief you refuse to cash it. What has the transaction cost him? Not a cent! He is still drawing his interest on the million dollars.
This idea which sounds so good actually ends up again “frustrating the grace of God.” Pursued to its logical end, it maintains that your salvation ultimately depends on your own initiative in cashing in on the credit card. Buried therein in the depths of that idea is a lurking legalism. Paul maintains that if righteousness in any way depends on our human initiative, then “Christ is dead in vain” (Gal. 2:21).
Someone wrote me an intriguing question: “How does the blood of Christ cleanse one from sin?” Is it by a cold-as-ice, dry-as-dust legal substitution of merit, like a bank transferring credit from one account to another? The merits of Christ’s perfection applied to the unworthy sinner so he goes scot-free? Like an insurance company’s policy? Is that the biblical doctrine of Substitution? Many assume so, and don’t wish to be disturbed into realizing that something far more profound is involved. Let’s face it: “the truth of the gospel” in Galatians is controversial, and has always stirred up the fires of persecution. Three (at least) passages in Galatians probe deeply into this idea of substitution and what the “blood” accomplishes (a) “I am crucified with Christ” (2:20). I identify with Him, says Paul; my heart is won; my heart is moved; He “loved me, and gave Himself for me.” Getting to heaven is no longer my main concern; responding to that love has become “the life I now live in the flesh [that] I live by the faith of the Son of God.” It’s “not I, but Christ.” He “lives in me.” A legal substitution? Yes, of course; but infinitely more than that. (b) Paul preached the cross so clearly, vividly, that the people saw themselves crucified with Christ (3:1-5). That is, unfortunately, rare preaching today! It wasn’t superficial emotionalism; it was heart-gripping truth as solid as granite. (c) “The truth of the gospel” produces in cold, selfish, world-loving, addiction-cursed hearts, a new passion: “God forbid that I should glory save in the cross” (6:14). Sometimes I “glory” in a Mozart Andante; it keeps going through my mind, night and day, I can’t get it out. Well, without a trace of fanaticism (which cold, persecuting hearts like to attribute to “the truth of the gospel”) the sacrifice of the Son of God has gripped the heart so that it has become the “new song” we sing night and day—a holy obsession forever. And here’s some Good News: such a new song can be “learned” (Rev. 14:3).
What does it mean to be “in Christ”? Says Paul: “We judge thus: that if One died for all, then all died” (2 Cor. 5:14). Were we “in Christ” when He died on the cross? Does that mean we go 50/50 with Him in saving ourselves? Paul adds, “I am crucified with Christ” (Gal. 2:20), “buried with Him through baptism into death” (Rom. 6:4), “united together in the likeness of His death,” “crucified with Him,” “died with Christ,” so that we are “alive to God in Christ Jesus” (vss. 5-11).
The “together” idea seems clear. As humans we are all “in Adam,” that is, when he sinned in Eden “we” sinned so that “in Adam all die” (1 Cor. 15:22). But likewise, “even so, in Christ shall all be made alive.” There has to be a legal framework of the gospel—Christ our “second Adam.”
But here’s another statement that many overlook. Right next to the “crucified with Christ” statement Paul reminds the Galatians: “Before [your] eyes Jesus Christ hath been set forth, crucified among you” (3:1). We “behold” Him so vividly that we identify with Him. A bond is established, we are “united” with Him. We empathize with Him; we realize that it is we who deserve to be crucified. “In Him” we kneel in Gethsemane with Him, intimately together.
We are not like careless children who have no solemn appreciation of what it cost Him to save us. When a child suffers agony, does not a parent suffer too? A parent enters into his child, as it were, feels with him, “identifies.” Christ on His cross dies our second death; what the word “faith” means is that we identify with Him, as though we are inside His own soul. We “reckon” ourselves “dead” with Him, says Paul (Rom. 6:11). It is clear in Ephesians 1: “in Him we have redemption through His blood,” not a heartless exchange as when we sign an insurance policy, but a heartfelt identity as a Bride forever identifies with her Bridegroom (Rev. 19:7, 8). Christ’s command to “abide in Me” expresses that closeness of intimacy.
ALL OF THIS IS BY FAITH ALONE, NOT AN IOTA OF MERIT ATTACHED THERETO. Our identity with Him is totally heart-appreciation, not 1/99, in no way self-salvation even .00000000001 percent.
