Did Christ Die In Vain?

if you'll open your Bible to
the book of Galatians chapter 2. I'm reading verse 21 for the
text. I do not frustrate, despise,
reject, make void the grace of God. For if righteousness come
by the law, then Christ is dead in vain. Now Peter, Paul, Barnabas, these
great men of God, apostles, preachers of the gospel, missionaries,
were all down at Antioch. And there were Jews and Gentiles
in the church at Antioch. They were seemingly one big happy
family, resting in the grace of God, in the blood of Christ,
in the merits of the Redeemer. And then some fellas came down
from Jerusalem, some Jews, some men who I believe knew the Lord,
had been converted to Christ, but had held on to some of the
old grave clothes, the ceremonial law, circumcision. They were
Jews. They were not Gentiles. They
looked down upon the Gentiles. They didn't understand the liberty
of the Gentiles. They came down, and when they
came down, Peter, who had been eating with the Gentiles, eating
meats and other things which under the ceremonial law were
forbidden, had been in fellowship with the uncircumcised Gentile,
probably eating without washing their hands before the meal.
Probably not keeping the Sabbath day as strictly as some of these
Jews felt it ought to be kept Peter who had associated with
and fellowship with these Gentiles openly publicly in an easy manner
Turned away from them. He was influenced by these Jews
who came down from Jerusalem from James Peter you're a Jew
These men aren't circumcised. These men don't keep the Sabbath.
These men eat unclean meat, et cetera, et cetera. And Peter
sided with these Jews. He quit having anything to do
with the Gentiles, quit associating with them. Barnabas was carried
away with their dissimulation. He was influenced by Peter's
actions. Many of the other Jews, there
was a split in the fellowship. Paul said in verse 11, I withstood
him to the face. He was to be blamed. He was to
be blamed. He was wrong. And after he got
through talking to Peter about being saved, knowing verse 16,
a man is not justified by the works of the law, not by keeping
a Sabbath or following a ceremonial law. or eating with hands that
had been in the proper manner and under the proper ritual,
washed, etc., etc. Knowing a man's not justified
by these things, but by faith in Christ. And he finally came
down to this powerful statement. There's not a stronger statement
on the grace of God to be found anywhere in this Bible. He finally
came down to verse 21 and said, I do not despise the grace of
God. I do not reject and make void. What you do is making void the
grace of God. If righteousness comes by the law, then Jesus Christ
died in vain. I do not frustrate, despise,
make void the grace of God. What grace is he talking about?
electing grace, that grace which gave us to Christ before the
world began, that sovereign, eternal covenant mercy that looked
upon us with favor when we deserved no favor, that divine grace of
incarnation when God took upon himself to come down into this
world in the likeness of human flesh, in the form of a servant,
made in the likeness of men, that effectual grace of substitution
whereby God in the person of Christ went to the cross and
died for our sins, that grace of effectual personal call when
God singled us out on our pathway of sin, on our Damascus road
to hell and stopped us and arrested us and brought us down to his
feet, that divine grace of daily preservation I am what I am by
the grace of God, Paul said, from start to finish, whom he
foreknew, he predestinated, whom he predestinated, he called,
whom he called, he justified, whom he justified, he glorified,
if I have any knowledge at all. And I think I have. If I have
any faith at all, and small though it is, it's there. If I have
any hope at all, If I have any grace or love at all, if there's
anything spiritual that distinguishes us in any way from the rebels
of this world, it's by God's grace and His grace alone. I do not make void, I do not
despise, I do not reject that fountainhead of all mercies,
the grace of God. That's what he's talking about.
He said, Peter, if righteousness comes by the law, if that justifying
righteousness whereby a man is declared acceptable before God,
if that comes by the law, if a sanctifying righteousness whereby
a man is made holy or declared holy or accepted as holy, if
that comes by the law, If a heavenly righteousness whereby a man is
declared fit for glory, if that comes by the law, by good works,
by morality, by charity, by faithfulness, by honesty, by integrity, by
religious duties, if that comes by the law, if that's the way
it comes, then Jesus Christ died in vain. No reason for him to come into
this world if righteousness comes by the law. There was no reason,
no necessity for him to be tried and tested and tempted in all
points. If righteousness comes by the
law, there's no reason, no reason, no necessity for him to go to
that cross and die, suffer, bleed, anguish in anguish and agony.
If he died to bring in a righteousness that could be secured by our
works, he died in vain. If he died to redeem a people
who might be redeemed some other way, perhaps by their goodness
or their morality, he died in vain. If he died to satisfy the
justice of God and the holiness of God, which could be satisfied
without his death, he died in vain. That's what the apostles
say. If righteousness comes in any
way, by the law, by any law, ceremonial,
moral, judicial, whatever, if it comes in any way, other than
by the death of Christ, he died in vain. This is a serious confrontation
here. There's a note sounded here that
shook the whole Church. Peter, so great, so mighty, that
the Catholics claim he's the first Pope. who was one of the three that
Christ took to the Mount of Transfiguration. Peter, who was one of the three
whom Christ, our Lord, took into the Garden of Gethsemane. Peter,
to whom our Lord said, Thou art a little stone, upon whose testimony
Christ said, I build my church. Peter, confronted to the face by one
who was not in that Holy Twelve, but was one born out of due time.
Confronted by one who, when Peter was praising the Lord, was cursing
him. Peter confronted by one who,
when he was being tested and tried because
of his love for Christ, being isolated and separated, confronted
by one who at that very time, when he was being tried, was
consorting with the enemies of God to put to death the believers
in Christ. God moves in a mysterious way
his wonders to perform. God takes a strange instrument.
God will confront you and me with an instrument that may be
despised by us. Peter, Paul said, don't distort,
confuse, despise, make void the grace of God. Don't you know
that if righteousness comes by the law, Christ died in vain? To insinuate such a thing is
to despise the grace of God, to cast contempt, utter contempt
on the wisdom of God, to heap indignities on the person of
Christ, to deceive men into a false hope and a fatal security. Spurgeon
called this doctrine of salvation, by works, a criminal doctrine. And let me tell you something,
that which makes me tremble And I say tremble, and I mean tremble. If the Apostle Peter can be deceived at this point,
if the Apostle Peter can fail to distinguish between
grace and works, if the Apostle Peter can be a victim of this
terrible, terrible doctrine of salvation by works, and by even
unwillingly supporting, promoting how liable you and I are, what
possibilities lurk before us. There are several reasons why
we must constantly be on our guard, why we must constantly
insist, insist on the grace of God in redemption, in salvation,
in sanctification, in justification, in perseverance, in all things,
the grace of God from start to finish. There are several reasons
why we must continue to insist upon it. And here's the first
one. Salvation by works is so persistent. It's so persistent. No matter
how often it's refuted. And I'm not talking about just
in an assembly. I'm not talking about just in
a seminary or college. I'm not talking about just in
a congregation. I'm not talking about just in
a denomination. I'm talking about right here.
Right here, in our own minds and hearts, no matter how often
it's refuted, no matter how often it's condemned, no matter how
often it's put down, I guarantee you, it will present itself again,
and again, and again, and again, and if it gains one foothold,
oh, it makes great advances. Look at it here. Peter, Peter,
the Apostle Peter, who cried, Lord, save me, I perish. That's
the very essence of grace, hopelessness, helplessness. The one who cried,
we believe and are sure that the Son of God, that's grace. Peter, who stood one time in
his own strength and flesh and said, Lord, these other fellows
might deny you and curse you and forsake you, but not old
Peter. I'll stand with you to the death." And he was the only
one who cursed and swore by that fire and said, I don't know the
man. Looks like he would have been
totally convinced of his helplessness, of his inability, of his infirmities,
of his frailties. And yet here, Peter! He is siding
with these Jews and saying that a man can't be accepted before
God unless he walks this way and does this and that as the
Jews do it. Shame, what a shame. And yet
I say unto you, Peter, when he sided with them, here comes some
more fellows. And here comes Barnabas, Paul's
sidekick, Barnabas. Who would have believed? The
man whom God chose to go with Paul the first time on his first
missionary journey, Barnabas! Paul came in there, and here
these Gentiles were over here, and there's Peter and Barnabas! And the whole shooting match
over there! taking pride in their Sabbath-keeping and in their
circumcision and in their ancestry and in their heritage and in
their denominational sectarianism and in their proper mode and
proper this and proper that, and Paul looked at him, and he
was upset. He said, Peter, don't despise
the grace of God. Oh, how persistent it is, persistent
it is. Sometimes we who think we're
so strong on grace, be careful, Satan may attack you at the very
point on which you think you're the strongest. Tell you something
else that makes it so deadly, it's so persistent, he won't
stay down. It won't stay down. You cut its
head off, it'll grow another one. You serve it a fatal wound, it
gets well in no time. Why? Secondly, salvation by works
is not only persistent, but it seems so useful. It's so useful. It seems so practical, especially
to the unregenerate and sometimes to the regenerate. Now, if you'll
preach morality, and if you'll preach the law, if you'll do
this, it'll encourage men and women to good works, it'll encourage
them to morality, it'll encourage them to virtue, it'll encourage
them to goodness. Isn't that practical? Isn't that
useful? That makes sense, doesn't it?
Sure, it makes sense. If you promise men a reward, if you
promise them, if you say, now, if you tithe, God will bless
you, that's sensible, isn't it? If you serve God, he'll bless
you. If you live a good life, he'll bless you. If you'll be
faithful and you'll be honest and you'll be straightforward
and you'll be loyal to the cause of Christ, then God will bless
you. And that'll encourage people
to be faithful. That'll encourage them to be
honest. That'll encourage them to be loyal. That'll encourage
them. If you tell men that God will
bargain with them, God will bless them if they do these things,
that makes sense. But if you continue to preach
grace, grace, grace, grace for the guilty, grace for the fallen,
Where sin did abound, grace did much more abound. It encourages
people to sin. It gives people a license to
sin. Isn't that good reasoning? Of
course it's good reasoning. Isn't that useful? Of course
it's useful. Practical preaching of morality will encourage morality. Promises of reward for virtue
will encourage virtue. That's useful, and that's practical,
and that's reasonable, and that's deadly. And that's deadly, as deadly
as a coiled, quiet serpent. If salvation comes by the law,
Christ is dead in vain. Thirdly, salvation by works is
not only persistent, not only seemingly useful, practical,
but it's natural to fallen men. Why do you think salvation by
works, now think with me a moment, why do you think that salvation
by works is the essence of every false religion, every false cult,
Every false sect, all false religions have one thing in common. What
is it? One thing in common. I don't
care what it is. All false religions, all false cults, all false sects
have one thing in common. They all seek eternal life by
what they do for God. Now that's so. They're just two religions in
this world. There are millions or thousands
of denominations and thousands of different cults and sects,
but they're just two religions in this world. The heart of all
false religion and all false cults, by whatever name they
go, is we gain eternal life in wherever their heaven is or whoever
their God is, whether it's Allah or the Great Spirit or Jesus
Christ or whoever it is, we gain acceptance and entrance into
the kingdom of heaven by what we do. The other religion, by
whatever name it may go, is we gain acceptance with God and
entrance into his kingdom by what he did for us, by his grace. The idol-worshipper tortures
his body for what purpose? To gain heaven. The loyal religionist, whether
his religion meets on Saturday or whether it meets on Sunday,
whether it's seventh day or first day, the loyal religionist, whether
he wears black or white, whether he wears a broad-brimmed hat
or no hat, whether he wears long sleeves or no sleeve, whether
he wears long hair or no hair, The loyal religionist follows
his duties, whether he has Sunday school or no Sunday school, whether
they teach tithing or whether they teach 90 percent, but they
do what they do and for one purpose. They want to go to heaven when
they die. The moralist, whatever law he
abides by, In one country, it's wrong to do this and right to
do that. In another country, it's wrong to do this and right
to do that. In another country, it's wrong to do this and right
to do that. And the moralist, wherever he is, by whatever standard
he wants, he does it to gain heaven. So when he dies, his
body will be raised, and when the trumpet sounds, whoever sounds
it, he'll go to be in the place where you never die. That's why
he does what he does. The fundamentalist, holds his
creeds and does his deeds and his works of charity. Why? To gain heaven. That's why he
does it. It all heads up in one teaching.
God will look upon me with favor if I serve him in an acceptable
manner. That's salvation by work. And
that's so natural to fallen men. It comes natural. Anybody know
good people are going to heaven and bad people going to hell
anybody knows that It's the very essence of all
false religion and then thirdly fourthly salvation by works Arises
out of ignorance It arises out of ignorance our Lord one day
they came to him asking him different questions and One of the Sadducees
asked him about the resurrection. This was his reply, Matthew 22,
29. You do err, you do err, not knowing
the scriptures, nor the power of God. That's what led you into
error. You don't know the word of God,
and you don't know the power of God. You don't know the character
of God. You don't know the attributes
of God. You don't know the wisdom of God. You've gone astray because
you don't know you're ignorant. And my friends, men are ignorant
of God's holy law, else why would a man look directly into the
face of the Son of God and say, I've kept thy law from my youth
up? Why would a man say that? He'd
only say it out of ignorance. Men are ignorant of God's holy
law, or a man would never make a statement like that. Men are
ignorant of the results of the fall, or they'd never look at
him and say, we be not sinners. Men are ignorant of God's holy
justice, righteousness. Job wasn't ignorant of it. He
cried, how can man be just with God? How can he be clean that's
born of a woman? Being ignorant of regeneration
and the new birth, Nicodemus admitted it. He said, how can
these things be? Can I enter the second time into
my mother's womb and be born? How can these things be? What happens when a man's born
again? This deadly, deceitful, destructive
doctrine of salvation by works will continue, and it'll grow. thrive on men's ignorance. You do err not knowing the scriptures,
nor the power of God. That's where you go wrong. That's
what Salvation by Works thrives on, ignorance. It arises out
of ignorance. And then fifthly, Salvation by
Works feeds on pride. Men and women just cannot endure
to be saved by mercy. Men and women just cannot plead
guilty, guilty, guilty. Everybody else is guilty. We're
not guilty. Men and women cannot approach
God as paupers. We cannot approach God on the
grounds of total complete Depravity in that difficult That's reason
our Lord looked at the religionist in his day. And he said the publicans
and the harlots enter heaven before you fell But they couldn't
get down that low It wasn't any way that they could see themselves
in that condition It's hard pride won't let you do it. There's
always somebody worse than you It's always somebody else's fault
never mind I Salvation by works thrives on pride. It's like the light in the incubator
that keeps it alive, keeps it going, that pride, when God shuts
that light off. And then the sixth place, salvation
by works makes light of sin. Every person in this world is
plagued with that old Adamic alibi. The woman you gave me
made me do it. Every person on this earth is
plagued with that old pharisaical cry, Lord, I'm not like other
men. Every person on this earth is
plagued with the pride of the elder brother who made light
of sin by saying, I've been in your home all these years and
I've never run away like that boy. I never did take your money,
father, and waste it on rapturous living and wicked doings. I've
always been around the house here. You knew where I was all
the time. And this robs God of his glory. That's the reason he said he
chose the foolish, the things that are not, I do not frustrate the grace
of God. I hope I don't, do you? Oh, I hope I don't, Peter. Paul
said, I do not despise the grace of God. I do not reject the grace
of God. I do not make void the grace
of God. Oh, I hope I don't. There isn't,
there isn't a greater heavier charge of Criminality that can
be brought against the professing Christian like making void the
grace of God I don't know of any greater charge. I Don't know of any more serious
serious Offense that I could commit than by word or deed or
thought to make void the grace of God. For if righteousness
comes by works, Jesus Christ died in vain. That's what I'm
saying. That's ultimately what we're
saying. Men who teach salvation by works are saying that Christ
died in vain. Now I want to go back to verse
20. Before Paul said this, verse
20 runs the full course of grace in redemption. He puts the crown
on the head of Christ. This is it, verse 20. He says,
I am crucified with Christ. Nevertheless, I live. Now, he
didn't mean he was literally crucified with Christ, because
really, literally, only two men were crucified with Christ, one
on the right hand and the other on the left. But Paul is saying
spiritually, mystically, I am crucified with Christ. Christ
was crucified in my room and in my stead. He was my representative. He was bone of my bone and flesh
of my flesh. And Christ and I are so one in
the decree of election, in the covenant mercies, in the divine
incarnation. in the divine federal headship,
Christ and I are so one. He took on himself my flesh. We are so one that when God the
Father saw the Son, he saw me. When the Father dealt with the
Son, he dealt with me. When it pleased the Father to
bruise the Son, he bruised me. When Christ was delivered into
the hands of God's justice and God's wrath and God's law, It was I who died. It was I who suffered. I lived
and obeyed the law in Him. He was numbered with me. I was
tried and sentenced in Him. I was crucified in Him. I was
buried in Him. God's wrath rolled over my head
in Him. I was buried and arose in Him,
and I'm seated now in Him at God's right hand, crucified with
Christ. You say that spiritually, crucified
with Christ. Nevertheless, I live. I live
the life of Christ. I live the life of justification,
of holiness, of sanctification, of resurrection, of acceptance.
I live. Yet not I, look here, yet not
I, it's not the same old person, the same old nature. Paul was
not Paul or Saul of Tarsus any longer. He was not Saul the persecutor. He was not Saul the blasphemer.
He was not Saul the unbeliever. He was not Saul the Pharisee.
He was now a new creature, a lover of Christ. He was now the new
man created in Christ Jesus, the new life. or that old man's
there, which must be crucified daily, which must be put off,
the old man. But I live, and yet it's not
I, it's not the same person, it's not the same solitarsi,
it's Christ that liveth in me. This new life is not I, it's
Christ. He's the author of it, he's the
maintainer of it. All of the holiness and love
and grace and divinity that's in us is not us, it's Christ
in us. The only part of my whole being
for which I can take complete credit is my sin and my orneriness. That's me. But any grace and
mercy and love and faith and holiness and joy and peace and
humility, that's Christ. That's what Paul's saying. I'm
crucified with Christ. Nevertheless, I live. Yet it's
not I, it's not the same person. There are traces of him and parts
of him, but it's not I. It's Christ that liveth in me.
And look at the next line. And the life which I now live
in the flesh, I live by the faith of the Son
of God. If you go back to verse 16, here twice he talks about
by the faith of Jesus Christ, by the faith of Jesus Christ. You see it there twice in verse
16. And here in verse 20, I live by the faith of the Son of God.
Now, everybody, I could find anything on this, who had written
on it, agrees that the faith he's talking about here is not
the faith which Christ had himself as a man, and not his faithfulness
to the Father's will and to the Father's covenant and to the
Father's purpose. It is not his faith which he exercised always
on this earth. But what he's saying here, we
live by the faith of which Christ is the author. Christ is the
author of this faith by which we live. He's the author and
finisher of this faith. He's the object of this faith.
That's the reason it's called the faith of Christ. I live by
the faith of Christ, not by his personal faith which he had as
a man on this earth. But I live by the faith of Christ,
that faith of which he is the author and he is the giver and
he is the maintainer and he is the object. In that sense, it's
his faith. He gave it to me. But I live
by that faith. I live looking to him. I live
looking to him for pardon, looking to him for righteousness, looking
to him for peace, looking to him for joy, looking to him for
comfort, looking to him for every need. I live by looking to him. I'm sustained by looking to him. Without that sun in the heaven,
there isn't any way that a blade of grass could ever grow. There
isn't any way that this world in any sense of the word could
be warned without that sun. We derive all heat and strength
and all these things from the sun. And I say, without Christ, we
are nothing. We don't produce anything. We
get it all from him. There's nothing commendable in
any shape, form, or fashion about you at any stage in your spiritual
growth. Nothing. I'm crucified with Christ. Nevertheless, I live, yet it's
not I. It's not I. I sure like that good sermon
you prayed. Sure was a good one. It's not
I. I sure appreciate that prayer you prayed, brother. You prayed
in the Spirit, not I. I sure am grateful for the gift
that you gave to the missionary. We couldn't have made it without
it. It's not I. I sure am glad that you forgave
so-and-so and kept the unity of the Spirit in the Church.
You could have caused some trouble there, you know. I'm glad that
you acted wisely. I'm glad that you acted like
a Christian. I'm glad that you felt like that
the unity of the Church was more important than the satisfaction
of your own personal feelings, not I. It wasn't I. I sure appreciate your loyalty
and faithfulness in attending the services of God's house and
during the time when you were afflicted or sick. It's not I. I appreciate that testimony that
you gave when your dad died or your mother died. You acted like
a Christian. You didn't go out in the corner
and hang your head and mope and weep and cry and act like an
infidel and a pagan and let folks think that you didn't really
believe what you believed. I'm glad you held up your head and
rejoiced in the Lord in days of trial. It's not I. It's not I. You see what I'm
saying? The life which I now live in
the flesh, it's not I, but Christ that liveth in me. I live it
by the faith he gave me, of which he's the author, of which he
is the finisher, of which he is the maintainer. It's not I! And you better quit acting like
it is. And you better even quit thinking it is. And you better
quit even liking to think it is. Because it's not I. You're a devil by nature. You'd
tear up everybody and everything if it wasn't for his mercy. That's
right. But he loved me, I live it by
the faith of the Son of God who loved me. We're foolish to boast
of our love for Christ. I wish people quit texting, I
love the Lord. Our love is so frail, so small,
I hesitate to even say I love him, don't you? Peter said, Lord,
you know all things, you know I love you. But he loved me. I know that.
I can say that. He loved me. He loved me eternally.
He said, I've drawn you with an everlasting love. He loved
me freely. I want you to get that tape I
advertised in the bulletin by Brother Muse. That's one of the
greatest sermons I've heard in my life. If you don't get that,
you're going to miss a $200 blessing that you could have had for $2.
But old Brother Muse said on that tape, God is called the
God of Jacob. You ever notice that? the God
of Jacob, not the God of Israel. Israel, when his name was changed,
Israel when the victories were won, Israel when he grew in grace,
but the God of Jacob. The fellow that stole the birthright,
the fellow that left home, the fellow that journeyed to the
foreign land, the fellow that connived with Mama to deceive
Papa, that was Jacob, and he's the God of Jacob. That's free,
the freeness of his love. And then he loved me personally.
That's right. Having loved his own, he loved
that love sent my Savior to die in my stead. Meekly the Calvary's
cross he was led nails pierced his hands in his feet for my
sin He suffered sore my salvation to win Oh how he agonized there
in my place nothing withholding my sins to a face I Don't know
how much I love him, but I know he loved me He loved me I live
by the faith of the Son of God who loved me. And here's the
key to the whole thing. He gave himself for me. There's no wrath on my head this
morning from heaven's throne. There ought to be, but there's
not, because he gave himself for me. He bore it all. There's
no charge against me in heaven's court, not a one on the book.
The judge can look over the book, and it's clean and white, because
who can lay anything to the charge of God's elect? It is God that
justifies. Who is he that condemns? Christ
is already dying. He loved me, and he gave himself
for me. There's no condemnation, there's no judgment awaiting
me. The trumpet can sound right now, and God can come in the
person of his Son right now, and God can close up shop right
now, and everybody can be delivered to the judgment and stand there
before the judgment seat of Christ where we shall all appear. But
there won't be anything on the books under my name. Because
he gave himself for me. That's what it says. He gave
himself for me. And what he purchased, he'll
have. What he accomplished will be given. That's it. And I'll say this, and oh, let me be guilty of any crime
in this world but this, frustrating the grace of God. I do not despise
the grace of God. I do not reject the grace. I
do not frustrate the grace of God. I don't want to in my preaching,
but more than that, I don't want to in my life, and I don't want
to in my thoughts, and I don't want to in my conversation. I
don't want to deny the grace of God. I live, yet not I, but
Christ lives in me. And the life which I now live
in the flesh, I live it by the faith of the Son of God, only
by faith. Not by words. Because if salvation,
if justification, if sanctification, if acceptance with God, if this
sermon, if this prayer, if this song, if that special, if any
of it, if any of it in any way receives any glory from the flesh
or depends upon the flesh in any way, Christ died in vain. That's how serious it is. Now,
you better straighten out your theology. Because Paul said,
if any man preach any other gospel than that which we have preached,
let him be accursed. I believe God will deal with
men in mercy in any area but this right here. He will not
tolerate. He that gloweth, let him glow
in the Lord. Our Father, bless the Word. What
treachery! What terrible deceit! is in the
heart of every human being. How powerful is our adversary!
Deliver us from the evil one. We do not see those pitfalls
that are right under our feet. Unless we be delivered by thy
sovereign power, we shall fall. We pray, O Lord, that we may
give the glory to Christ in all things. so utterly strip us of
our pride, personal glory, and self-righteousness, that nothing
shall be left to stand, not one blade of grass, not one little
bud, because all flesh is grass, and the glory of man is the flower
of the field, and it must wither and die in the presence of the
Son of Glory. to Him be all the glory, not
most of it, all of it, both now and forever. Amen.

Did Christ Die In Vain?

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Did Christ Die In Vain?

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About Henry Mahan

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