VERSE 2. This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? There is a touch of irony in these words of the Apostle. "Come on now, my smart Galatians, you who all of a sudden have become doctors, while I seem to be your pupil: Received ye the Holy Ghost by the works of the Law, or by the preaching of the Gospel?" This question gave them something to think about, because their own experience contradicted them. "You cannot say that you received the Holy Spirit by the Law. As long as you were servants of the Law, you never received the Holy Ghost. Nobody ever heard of the Holy Ghost being given to anybody, be he doctor or dunce, as a result of the preaching of the Law. In your own case, you have not only learned the Law by heart, you have labored with all your might to perform it. You most of all should have received the Holy Ghost by the Law, if that were possible. You cannot show me that this ever happened. But as soon as the Gospel came your way, you received the Holy Ghost by the simple hearing of faith, before you ever had a chance to do a single good deed." Luke verifies this statement of Paul in the Book of Acts: "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word." (Acts 10:44.) "And as I began to speak, the Holy Ghost fell on them, as on us at the beginning." (Acts 11:15.) Try to appreciate the force of Paul's argument which is so often repeated in the Book of Acts. That Book was written for the express purpose of verifying Paul's assertion, that the Holy Ghost comes upon men, not in response to the preaching of the Law, but in response to the preaching of the Gospel. When Peter preached Christ at the first Pentecost, the Holy Ghost fell upon the hearers, "and the same day there were added unto them about three thousand souls." Cornelius received the Holy Ghost while Peter was speaking of Christ. "The Holy Ghost fell on all of them which heard the word." These are actual experiences that cannot very well be denied. When Paul and Barnabas returned to Jerusalem and reported what they had been able to accomplish among the Gentiles, the whole Church was astonished, particularly when it heard that the uncircumcised Gentiles had received the Holy Ghost by the preaching of faith in Christ. Now as God gave the Holy Ghost to the Gentiles without the Law by the simple preaching of the Gospel, so He gave the Holy Ghost also to the Jews, without the Law, through faith alone. If the righteousness of the Law were necessary unto salvation, the Holy Ghost would never have come to the Gentiles, because they did not bother about the Law. Hence the Law does not justify, but faith in Christ justifies. How was it with Cornelius? Cornelius and his friends whom he had invited over to his house, do nothing but sit and listen. Peter is doing the talking. They just sit and do nothing. The Law is far removed from their thoughts. They burn no sacrifices. They are not at all interested in circumcision. All they do is to sit and listen to Peter. Suddenly the Holy Ghost enters their hearts. His presence is unmistakable, "for they spoke with tongues and magnified God." Right here we have one more difference between the Law and the Gospel. The Law does not bring on the Holy Ghost. The Gospel, however, brings on the gift of the Holy Ghost, because it is the nature of the Gospel to convey good gifts. The Law and the Gospel are contrary ideas. They have contrary functions and purposes. To endow the Law with any capacity to produce righteousness is to plagiarize the Gospel. The Gospel brings donations. It pleads for open hands to take what is being offered. The Law has nothing to give. It demands, and its demands are impossible. Our opponents come back at us with Cornelius. Cornelius, they point out, was "a devout man, and one that feared God with all his house, which gave much alms to the people and prayed God always." Because of these qualifications, he merited the forgiveness of sins, and the gift of the Holy Ghost. So reason our opponents. I answer: Cornelius was a Gentile. You cannot deny it. As a Gentile he was uncircumcised. As a Gentile he did not observe the Law. He never gave the Law any thought. For all that, he was justified and received the Holy Ghost. How can the Law avail anything unto righteousness? Our opponents are not satisfied. They reply: "Granted that Cornelius was a Gentile and did not receive the Holy Ghost by the Law, yet the text plainly states that he was a devout man who feared God, gave alms, and prayed. Don't you think he deserved the gift of the Holy Ghost?" I answer: Cornelius had the faith of the fathers who were saved by faith in the Christ to come. If Cornelius had died before Christ, he would have been saved because he believed in the Christ to come. But because the Messiah had already come, Cornelius had to be apprized of the fact. Since Christ has come we cannot be saved by faith in the Christ to come, but we must believe that he has come. The object of Peter's visit was to acquaint Cornelius with the fact that Christ was no longer to be looked for, because He is here. As to the contention of our opponents that Cornelius deserved grace and the gift of the Holy Ghost, because he was devout and just, we say that these attributes are the characteristics of a spiritual person who already has faith in Christ, and not the characteristics of a Gentile or of natural man. Luke first praises Cornelius for being a devout and God-fearing man, and then Luke mentions the good works, the alms and prayers of Cornelius. Our opponents ignore the sequence of Luke's words. They pounce on this one sentence, "which gave much alms to the people," because it serves their assertion that merit precedes grace. The fact is that Cornelius gave alms and prayed to God because he had faith. And because of his faith in the Christ to come, Peter was delegated to preach unto Cornelius faith in the Christ who had already come. This argument is convincing enough. Cornelius was justified without the Law, therefore the Law cannot justify. Take the case of Naaman, the Syrian, who was a Gentile and did not belong to the race of Moses. Yet his flesh was cleansed, the God of Israel was revealed unto him, and he received the Holy Ghost. Naaman confessed his faith: "Behold, now I know that there is no God in all the earth, but in Israel." (2 Kings 5:15.) Naaman does not do a thing. He does not busy himself with the Law. He was never circumcised. That does not mean that his faith was inactive. He said to the Prophet Elisha: "Thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord. In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing." What did the Prophet tell him?" Go in peace." The Jews do not like to hear the prophet say this. "What," they exclaim, "should this heathen be justified without the Law? Should he be made equal to us who are circumcised?" Long before the time of Moses, God justified men without the Law. He justified many kings of Egypt and Babylonia. He justified Job. Nineveh, that great city, was justified and received the promise of God that He would not destroy the city. Why was Nineveh spared? Not because it fulfilled the Law, but because Nineveh believed the word of God. The Prophet Jonah writes: "So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth." They repented. Nowhere in the Book of Jonah do you read that the Ninevites received the Law of Moses, or that they were circumcised, or that they offered sacrifices. All this happened long before Christ was born. If the Gentiles were justified without the Law and quietly received the Holy Spirit at a time when the Law was in full force, why should the Law count unto righteousness now, now that Christ has fulfilled the Law? And yet many devote much time and labor to the Law, to the decrees of the fathers, and to the traditions of the Pope. Many of these specialists have incapacitated themselves for any kind of work, good or bad, by their rigorous attention to rules and laws. All the same, they could not obtain a quiet conscience and peace in Christ. But the moment the Gospel of Christ touches them, certainty comes to them, and joy, and a right judgment. I have good reason for enlarging upon this point. The heart of man finds it difficult to believe that so great a treasure as the Holy Ghost is gotten by the mere hearing of faith. The hearer likes to reason like this: Forgiveness of sins, deliverance from death, the gift of the Holy Ghost, everlasting life are grand things. If you want to obtain these priceless benefits, you must engage in correspondingly great efforts. And the devil says, "Amen." We must learn that forgiveness of sins, Christ, and the Holy Ghost, are freely granted unto us at the preaching of faith, in spite of our sinfulness. We are not to waste time thinking how unworthy we are of the blessings of God. We are to know that it pleased God freely to give us His unspeakable gifts. If He offers His gifts free of charge, why not take them? Why worry about our lack of worthiness? Why not accept gifts with joy and thanksgiving? Right away foolish reason is once more offended. It scolds us. "When you say that a person can do nothing to obtain the grace of God, you foster carnal security. People become shiftless and will do no good at all. Better not preach this doctrine of faith. Rather urge the people to exert and to exercise themselves in good works, so that the Holy Ghost will feel like coming to them." What did Jesus say to Martha when she was very "careful and troubled about many things" and could hardly stand to see her sister Mary sitting at the feet of Jesus, just listening? "Martha, Martha," Jesus said, "thou art careful and troubled about many things: but one thing is needful; and Mary hath chosen that good part, which shall not be taken away from her." A person becomes a Christian not by working, but by hearing. The first step to being a Christian is to hear the Gospel. When a person has accepted the Gospel, let him first give thanks unto God with a glad heart, and then let him get busy on the good works to strive for, works that really please God, and not man-made and self-chosen works. Our opponents regard faith as an easy thing, but I know from personal experience how hard it is to believe. That the Holy Ghost is received by faith, is quickly said, but not so quickly done. All believers experience this difficulty. They would gladly embrace the Word with a full faith, but the flesh deters them. You see, our reason always thinks it is too easy and cheap to have righteousness, the Holy Spirit, and life everlasting by the mere hearing of the Gospel.