Sermons

Hard Law, Hot Gospel 6 | The Israel of God

by Ben Zornes · Mar 27, 2025

Introduction

Our justification is not by works. But our justification really does result in new life. In this new life, we find that, by the Spirit’s power, there is work for us to do. The work is heavy. The work might even make you bloody. The world will despise your work. But the work is glorious.

The Text

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfil the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden. […]
Galatians 6:1ff

Summary of the Text

The liberty of the Gospel is not the removal of all restraint. As Paul says in Romans, “Should we sin so that grace may abound? God forbid!” Gospel liberty includes confronting a brother overtaken in a fault (v1), but this rebuke is to be done by those who are spiritual, literally Spirit-people. Confronting sin in others should be aimed towards restoring the brother, and guarding against falling into sin yourself (v1). The Law of Christ requires us to refuse the rugged individualism of modern thinking, and instead bear each other’s burdens (v2). This demands mutual humility (v3). Though we are a community, you must not coast on the work of others; your bushel will either be full of the works of the flesh or the fruit of the Spirit (vv4-5).

The saints have a duty to be in fellowship with their teachers, and this means submission and loyalty to the truth he is obligated to teach (v6). The Belgic Confession remarks on this very thing: “Moreover, to keep God’s holy order from being violated or despised, we say that everyone ought, as much as possible, to hold the ministers of the Word and elders of the church in special esteem, because of the work they do, and be at peace with them, without grumbling, quarreling, or fighting (BC, Article 31).”

Sowing and reaping is inescapable (v7). It’s all a matter of whether you will sow fleshly seeds or spiritual seeds. One bears a harvest of corruption, the other a harvest of everlasting life (v8). But planting and harvest requires being unwearied in good works (v9). Our good works should be ordered, giving priority to the “household of faith”, but this does not absolve us from showing goodness to all men (v10).

As we noted at the beginning of this letter this is all deeply personal for Paul. He had been called by the Lord Jesus Himself, commissioned to bring the Gospel to the Gentiles, and he had suffered persecution for it. Paul closes this letter with a personal touch, he takes the pen from the scribe to add his signature and authentication to this letter (v11). Then he emphasizes that the troublers wanted the Galatians circumcised not out of love for the Galatians, but to spare themselves from persecution (v12). In all their zeal for law-keeping, they are in fact law-breakers, because they glory in the flesh (v13). True glory is in the shape of Christ’s cross; this is what Paul glories in, that he has died to the old world and it has died to him (v14). Christ’s cross has remade the world, and there’s no undoing it (v15). Walking according to this reality assures these Gentiles that they are the Israel of God (v16). This really should end the dispute, because Paul’s body is tattooed with the stripes of his sufferings for the Gospel (v17). Paul closes by blessing the brethren, with the grace of Jesus equipping their spirit to be this fruitful orchard (v18).

The Law of Christ

The Galatians had their work cut out for them. They had been bewitched by the Judaizer’s lies. It would take time to undo the spell, and thus patience with one another. Picture a part of your property overgrown with unwanted thorn bushes; you might need a hand loading the brush into the bed of the truck. Reformation takes time and patience; restoring fallen brethren takes the long-suffering which should mark us as “Spirit-people.”

Those of the flesh are burden givers, those of the Spirit are burden bearers. Think of Jesus’ rebuke of lawyers of his time: “And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers (Luk 11:46).” Fleshly men, who place their trust in the old world, are only doing so to avoid the persecution that arises from preaching the cross. Their only use for you is whether you’ll make them more glorious. They won’t get their own hand dirty, they won’t risk their own reputation.

Life in Christ makes sacrificial men and women. Look at Paul’s stigmata. Those who follow Christ joyfully lay down their lives for the sake of truth. Even in confronting those in sin, we are doing so for the sake of their restoration. Sin is living in the old world and according to the old man. But those in Christ live in the new world, living in certain hope for the final resurrection. Thus we bear each others burdens: confronting sin, laboring at good works, enduring persecution, comforting each other in our sorrows.

When the Law of Moses was given, it was followed by the Spirit filling God’s people to build the tabernacle (Ex. 31:3). They were equipped for service in building the house of God. The seed of the law of Moses had now flowered into the law of Christ, and now Gentiles were filled with the Spirit to serve in the construction of the house of God.

Mercy & Peace

Paul saw that Christ really had remade the world. It may not look like it by earthly sight, but by faith we see that this world is being made new. Paul’s benediction is rich with this confident faith that we have entered the new creation through Christ. Israel is being restored, not under the law, but by faith in Christ. Thus, the comfort to God’s people is that the everlasting mercy of God rests upon you. The peace of Israel’s God rests upon this new Israel: the church (Ps. 125).

The message which Paul has been hammering home in Galatians is that you are not brought into this abundant life through striving after law-adherence. You enter this new creation, this new Israel, by faith in the One who is the first-fruit of God’s great harvest. God planted a seed in Eden, and in the fulness of time it burst forth into the world. The seed of the woman crushed the seed of the serpent. God planted in Eden, but is now harvesting in all the world. Those who trust in Christ are a part of this great harvest of God. Are you in Christ? Well then, the shalom of Yahweh rests upon you. Not because you are circumcised, but because you are crucified with Christ.

So what of the Old Israel? Unbelieving Israel might be likened to the dwarves in Lewis’ The Last Battle. They will not open their eyes to see that they are not in the musty old stable, but are in a new world; a world in which the Messiah has come and obtained the promise given to Abraham. This should elicit our pity, not our contempt. But we must not join them in pretending that we are in the donkey’s stable. We have come to heavenly Jerusalem, through Christ and His cross.

The Cross & New Creation

The new world is cross shaped. This is your glory. But this glory takes time. It takes long-suffering and patience. It takes sowing to the Spirit. Paul sees by faith that in the cross he is crucified to the old world, but the opposite is true as well. The world is dead to Paul. The old world despises the new world. The flesh lusts against the Spirit. Ishmael persecutes Isaac. The cross comes before the crown. So then, do not grow weary. In the cross you died to the old world and its desires, and by faith you live in the shadowlands of everlasting life.

Charge & Benediction

To sum up Galatians is to say, “Do not go back into the immaturity.” Are you in Christ? Well, then by the Spirit you are to labor at good works, and not grow weary of those good works. But as one of the Wilson clan once said, “Baskets of fruit are heavy.” So, walk in the liberty of this new creation, and do not return to the prison cell of the old world and its sin and folly.

16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
Galatians 6:16-18

Hard Law, Hot Gospel 5 | The Law of Love

by Ben Zornes · Mar 17, 2025

Introduction

We are not saved by the Law, or the works of the Law. But if the Gospel makes us alive, we really must ask the question, what are we made alive to do? What do those who receive this new life occupy their time with? Paul answers that question here in our text.

The Text

1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righteousness by faith. 6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. […]
Galatians 5:1ff

Summary of the Text

Contrary to the view of some expositors of the great St. Paul, he is not anti-Law. This chapter begins with the imperative: stand fast! The Judaizers were moving the goalposts of how Gentiles were to be ushered into the people of God; so Paul commands them to stand steadfast in the liberty that faith in Christ brings. Remember, Christ’s faith in God’s promise secured for all people from all nations the possibility of inclusion in the inheritance promised to Abraham, by faith in Christ. This is the liberty Paul insists the Galatians have received (v1). In contrast, if they submit to be circumcised, they are binding themselves to go through all the other hoops of an order which was passing away (vv2-3). Such a course of action makes Christ ineffectual, and guts grace of its potency (v4). The immaturity of looking at circumcision status is contrasted with trusting in what the Spirit does, namely, waiting in hope for the righteousness by faith (v5). Circumcision’s purpose in redemptive history had fulfilled its purpose; in its place was faith alone, full of love to God and neighbor (v6).

The Galatians had gone from running well to face-planting terribly (v7). Someone had persuaded them to disobey the truth, and this was worse than finding leaven in their Passover loaves (vv7-9). Paul denounces this troubler, and expresses his confidence that the Galatians will right the ship (v10). Nevertheless, it should be plain that the persecutions which Paul had and continued to endure were not the result of preaching circumcision; it came because of the skandalon of the cross (v11). In one of Paul’s sharpest remarks, he expresses the desire that the troubler would be totally emasculated (v12, Deu. 23:1).

Paul now elaborates on how the passing away of the “age of the Law” does not lead to lawless chaos. Through Christ we have been brought into the maturity of liberty, which means we must not treat liberty as if we were a child left alone in a candy shop (v13). Rather, love should be the prevailing motivation of those set free by Christ; Paul sums up the Law: love thy neighbor as thyself (v14). The flesh devours, but walking in the Spirit puts a stronger chain on our lusts than the Law ever could (vv15-16).

There is a great chasm between the sons of Hagar and the sons of Sarah. These sons are at war with each other, and cannot be reconciled. Sons of unbelief and sons of faith cannot have peace with each other (v17). The Spirit brings new creation, which the Law safeguarded until the time of Christ’s coming (v18). The flesh is an orchard full of rotten fruit, and those who bear such fruit are not citizens of Christ’s Kingdom (vv19-21). The Spirit bears the fruit of Eden’s tree of Life within us (vv22-23). The husk guards the seed, but once it sprouts it can no longer contain the tree (v23b). Once more, our union to this life is found by being crucified with Christ (2:20) and thus are dead to the deathly old way of being human (v24). The Spirit has begotten us by faith (justification) so now we ought to walk by the Spirit (sanctification); which rules out the vanity of the triangles which envy traps us in (vv25-26).

The Great War

Paul’s polemic is not a narrow attack on legalism and those silly enough to think they could impress God by shaving their beards a certain way, wearing skirts a certain length, or by avoiding the addicting power of syncopated beats. But neither is it an invitation to reject all rules. Sinners walk by unbelief in their elaborate false doctrines, and sinners walk by unbelief in grotesque debauchery.The Christian isn’t supposed to balance themselves in between the legalist and the libertine. Rather we should set both sorts of fools on one side and believers on the other.

Paul identified in the last chapter that this great war was between Hagar’s sons and Sarah’s sons. In this chapter the same strife is identified: Flesh or Spirit. Unbelief or Faith. Sinai or Calvary. Your righteousness or Christ’s. Man in Adam or man in the Last Adam. The great war divides mankind between those who walk by faith in Christ, or those who refuse to acknowledge Him as King of Heaven and Earth. Paul demonstrates how great the chasm is between those who are walking by the flesh and those walking by the Spirit. Walking by externals, or walking by the new life of Christ which has invaded the world.

The Covenant Sign

This is why, for Paul, the Judaizers’ insistence on the Gentiles being circumcised becomes a hill to die on. Rushdoony, in his typically insightful way, points out that circumcision was symbolic castration. It was given by God to be a sign of trust; not in human generation, but in heavenly regeneration. In Adam all die, but in Christ shall all be made alive (1 Cor. 15:22).

Man needed to be born again, and in Christ, by faith in Christ, this new birth is held out to you. Circumcision pointed Israel to hope for the new birth. This new birth would be accompanied by the washing of the Spirit (Cf. Jn. 3:5 – Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.). This washing had come and was signified by baptism. So then, the promise of the Spirit was to be received by faith as signified by baptism, not by the work of the circumcising knife.

This is why we must insist––even as we labor to reform society, even as we labor to worship the Lord decently and in order––on the absolute necessity of the new birth. We must never draw near the Lord with only our lips, while our hearts are far from Him. We have potent signs: baptism and bread and wine. But are you harboring secret sin? Are you indulging worldly lusts? Are stage four with the cancer of envy?

Fruit for Citizens

The Serpent was enticing the Galatians to grasp the fruit through fleshly willfulness instead of walking by trust in God’s clear Word. The Judaizers were enticing the Galatians to grasp after externals, instead of walking by certain faith that God’s promise had been fulfilled by Christ’s faithfulness. Paul’s Gospel invited them to taste the fruit of the tree of life, and enjoy the liberty of that life.

But that liberty was not aimless, or do as you will. Each of the nine-fold attributes of the fruit of the Spirit are easily connected to imperatives found elsewhere in Scripture. Love one another (Jn.13:34). Rejoice always (Phi. 4:4). Seek peace and pursue it (Heb. 12:14). Endure afflictions (2Ti 4:5). Let your gentleness be evident to all (Phi. 4:5). Maintain good works (Gal. 6:10). Shewing all good fidelity (1 Cor. 4:2). Shewing all meekness unto all men (Col. 3:12). Be sober-minded (1 Pt. 5:8). This liberty of new life brings us as citizens to imitate our King. All this was promised of old (Cf. Is. 32:15, Is. 57).

The Belgic Confession is worth quoting at length on this point:

We believe that this true faith, produced in us by the hearing of God’s Word and by the work of the Holy Spirit, regenerates us and makes us new creatures, causing us to live a new life and freeing us from the slavery of sin. Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned. So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls “faith working through love,” which moves people to do by themselves the works that God has commanded in the Word.

These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by God’s grace. Yet they do not count toward our justification—for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place. So then, we do good works, but not for merit—for what would we merit? Rather, we are indebted to God for the good works we do, and not God to us, since God “is at work in [us], enabling [us] both to will and to work for his good pleasure.”

Sin––at its root––is living as if Christ has not come. Sin is living in the old world. Sinful man prowls around looking for anything at all to give him meaning. It might look like sexual indulgence, or strict adherence to cultic rites. It may take the form of murder in blind rage, or the surgical deception of multitudes. All of it is the fruit of the flesh; it’s willful unbelief in the new creation work which Christ began.

But you are not of the flesh, but of the Spirit. If you have been born of the Spirit you are a citizen of this kingdom. Here is fruit to nourish you. From start to finish Your new life is marked by faith. Faith in the complete work of Christ, and faith in every act of love’s duties. The seed of the Law has burst forth into an oak tree of love.

Charge & Benediction

By faith you are brought into the new creation. You are thus empowered to truly walk according to the precepts of God’s Law. Justified through no works of your own, but sanctified unto good works. The Spirit brings you alive. And living people, full of the Spirit of the God who is Love, will act according to the law of love.

Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, Comfort your hearts, and stablish you in every good word and work. Amen.
2 Thessalonians 2:16-17

Other Sermons in this series

Hard Law, Hot Gospel 4 | No Longer Toddlers

by Ben Zornes · Mar 10, 2025

Introduction

Let me set before you a ridiculous image. Think of the most dignified and respected person you know personally. Now, picture them behaving with all the maturity of a Mountain Dew fueled 12 year old boy at a game night with his buddies. This incongruity is how we should see Law-keeping in relation to Christ coming and receiving His promised inheritance.

The Text

Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. […]
Galatians 4:1ff

Summary of the Text

Paul’s rebuke has been severe. But it shouldn’t be mistaken as uncontrolled wrath. His “tone” is imminently deliberate. Bear that in mind in studying this section. The metaphor of an heir in infancy continues (v1). In the Greek world, a servant would be tasked with keeping the young heir from danger, and was responsible for tutoring the heir in the family business (v2). Mankind’s situation prior to Christ’s coming, was like a child with strict boundaries (v3). This immaturity was also a bondage to the elements of the world, more on that momentarily. The Law’s tutelage was always temporary until the fulness of time was complete, when God sent forth the Seed of the Woman to redeem mankind out from under the Law, in order to receive adoption through faith in Christ (vv4-5). This is all very similar to what Paul taught in the previous section, but with one more addition to drive his whole argument home. The works of the flesh could never justify you, which is why now, by faith in Christ, you receive the Spirit. This Spirit cries out within you that you are born anew with God as Your Father; you’re not a servant but a son and heir of all that Your Father possesses (vv6-7).

So then, the Galatians’ attempt to relive history by going back to where the Jews started is to go back into bondage. As Gentiles, they once served demons, and for them to desert this Gospel which Paul had proclaimed to them is to go back into prison. This is why Paul is so concerned for them, they are squandering the gift of the Gospel which Paul had bestowed upon them (vv8-11). Paul is not offended because of a personal slight (v12); after all, he recalls to them how he first ministered unto them in “infirmity of flesh” (Cf. Acts 14:19-20), and they had received him as an angel, as Jesus Himself (vv13-14). They were so blessed by Paul, that they would have even given him their eyes (v15). So why, he asks, have they begun to treat him as an enemy for telling them the truth (v16)? The Judaizers are happy to convince the Galatians that they are “out” until they meet all the requirements necessary to become Jews; this is the epitome of a spiritual power trip (v17).

Instead of trying to please these Judaizers, Paul wishes that the Galatians would be zealous for the truth, regardless whether he’s present or not (v18). But now, he must labor like a woman in childbirth for them again, because, by all appearances, they had not yet been born anew (v19). In all this, Paul is aware of his tone, though he wishes it were unnecessary, he doesn’t apologize for it (v20). Not only that, but he derides their comprehension of the Law itself (v21). To understand the law, you must understand the story of two women, their sons, and two mountains (vv22-25). Hagar is Sinai which is actually earthly Jerusalem, while Sarah is the prophesied heavenly Jerusalem. As Isaiah foretold (Is. 54:1), heavenly Jerusalem would be our mother (vv26-27). Christians are like Isaac, heirs of the promise, while these Judaizers are persecuting Ishmaels. This underscores that the old order is over and Gentiles and Jews, by faith in Christ are free-born sons (vv28-31).

Two Women

A prominent framework in evangelicalism is to draw a dividing line through Scripture, separating the Law and Grace. Certainly, we can identify, especially here in Galatians, that there is some sort of division taking place. There is a war. We’ll see in the next chapter that the flesh and the Spirit are in a war. But the division is not internal to the Scriptures, or within God’s purposes. It isn’t as if God concluded that this Law thing really wasn’t working out and it was time to try something new. Rather, the division has always been between believers and unbelievers. Those of faith and those of the flesh.

This is why Paul uses the allegory of Hagar and Sarah and their sons. There is a story that God is telling, and you must understand the characters if you are to understand where you are in the story. Fastidious exegetes might squirm at Paul’s use of Genesis and Isaiah here, but we shouldn’t. Can’t you see? Two women. One barren yet beloved. One a slave-woman, with an ill-begotten child of the flesh. It’s clear, right? Sinai against Heavenly Jerusalem. Works of the flesh or simple faith in Christ the Seed promised in Eden and to Abraham and to David.

The question of who is your mother is quite important. The slave’s sons are marked by unbelief. The children of Sarah believe in Christ. Heavenly Jerusalem was once barren, but by God’s steadfast love she is now bearing children in all the ends of the earth. So, Paul confronts the Galatians with their immaturity. They are letting Ishmael bully them into being ashamed of being heirs in Christ/Isaac. Again, the Galatians were misreading the story of history, and thus were missing their own place in the story. They wanted to live by sight and not by faith.

Spiritual Warfare

This passage also gives us an important understanding of what true spiritual warfare is. Before Christ, the nations worshipped idols, and behind these idols were demon beings. For the Galatians to return to the observance of days, months, times, and years is to go back to the idols, and thus back to serving demons. This means that all efforts to live outside of the framework of Christ’s ascension to the Father’s right hand are at their root a return to bondage to the elements of this world (i.e. the demons).

So then, true spiritual warfare is the mocking of idols. The demons are real, don’t misunderstand, but their power is restrained. Furthermore, they are restrained, we are taught elsewhere (Rev. 21), by this Gospel that Christ has received the promise of inheriting the world. This requires you to look at this world with faith, and then act with the sort of courage which that faith begets. As Peter admonished: add to your faith virtue. Global conspiracies shouldn’t be a source of paranoia for you, but a laughing matter. The globalists think they can rewind history. If all the most tin-foil conspiracies are factual, such wicked men still are operating in the world that Christ rules over. The bride of Christ’s laughs at the days to come, because she walks by faith, not in fear.

Growing Up

In Christ, mankind is coming into maturity. We are inheriting the world. This requires us to walk by faith in Christ every step of the way. The whole Bible is ours. The Law is the Law of Love; love for God our Father, and love to our neighbor. The Proverbs are given to us to understand the workings of this world. The Psalms are given to govern all our emotions, so we may exhort and admonish one another with sanctified affections. The Prophets are given to us to prick our conscience, and to teach us to look at our own time with eagle-eye discernment. The Gospels are ours, for they display all the perfection of Christ our redeemer. The Epistles are ours for we are taught all things necessary for life and godliness in this New Creation of Christ our Head. And John’s Apocalypse is given to us to assure us that the dragons and demons are bound, and the King is ruling upon this earth which He inherited, through us His body.

Would you grow into that maturity? The only way is by His Word and His Spirit. The Word which begets you, and the Spirit which gives you Christ’s life. Receive it by faith.

Charge & Benediction

So grow up. Not by fleshly striving, but by faith. Read the story rightly. Christ is ascended, so trust Him, and imitate Him. Both sinful indulgence and fleshly striving are just plain immature. You’re in Christ, and being like Jesus is the endgame for humanity.

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.
2 Corinthians 13:14

Other Sermons in this series

Scott & Melissa

by Ben Zornes · Mar 10, 2025

In the midst of Job’s sufferings, he made a profound statement of faith:

“Oh, that my words were written! Oh, that they were inscribed in a book! That they were engraved on a rock With an iron pen and lead, forever! For I know that my Redeemer lives, And He shall stand at last on the earth; And after my skin is destroyed, this I know, That in my flesh I shall see God, Whom I shall see for myself, And my eyes shall behold, and not another. How my heart yearns within me!”
Job 19:23-27 NKJV

In this text we see that even in the most ancient times, the saints of old looked in faith to a bodily resurrection, which would be brought about by the Redeemer of mankind. What the saints longed for, and trusted God to bring about in due time, we now receive in full clarity.

Jesus insisted that because of the Father’s love for Him, he would, of His own accord, not only lay down His life, but raise it up again: “Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father (Jhn 10:17-18).”

After Christ’s resurrection, as the Apostles spread the Gospel through all the world, they echoed the words of Paul when he declared that the controversial message of the church was the resurrection of the dead: “Touching the resurrection of the dead I am called in question by you this day (Act 24:21).”

The central message of the Bible is this unimaginable glory of the Resurrection. You do not live in a world of cold, unfeeling molecules. You are not a character in an AI generated story. Rather, you live in a world where the Son of God died and rose again. It is the understatement of all understatements to say that this changed absolutely everything.

Because Christ rose from the grave, your story need not be a story of eternal death. Even though that is, of course, what our sin against God deserves. Instead, by faith in Christ, His story becomes our story. He has begun a work where all things are being made new. He has inaugurated a kingdom where death itself will soon be sent into everlasting exile. He has established a certain future where sorrow and sighing will all flee away.

As we bring our lives and history to God, we should do so with a firm faith in this central reality of all human history: Christ is risen from the dead. In effect, we should say, “Here Lord, here is my mess, here is my sin, here are my sorrows, here is all my shame.” To which He responds with a kind and entirely undeserved promise that all our sin is forgiven, all our sorrows will be salved, all our shame will be replaced with His endless delight in us.

Scott and Melissa, your marriage is to be unto you a kind proof of God’s unswerving covenant to permeate the whole world with the new creation which Christ’s resurrection began. But this will only be the case if you start with Christ’s resurrection and move outward. The Resurrection will not be a mere add-on, or a nice bouquet off to the side, or a nifty but optional feature. Rather the bodily resurrection of Christ must be your hope both in this world and the world to come. And if this is the case for each of you personally, your marriage too will enjoy the blessing of Christ’s new creation work.

Scott, to you the charge is this. God has taken your wandering path and led you back to the firm ground of Christ and Him crucified. You must lead your bride from that firm and immovable ground. You cannot lead from the swamplands of apathy, the quicksand of unbelief, or the trackless desert of selfishness. You are commanded to be Christ-like unto your wife, which means, among other things, that you must submit yourself to the perfect will of the Father. To do this, you will need at least three things. First, a resolve to glorify God at every turn. Second, a commitment that the wisdom found in Scripture, not your own wisdom, be the standard for how to glorify God. And third, a selfless and humble love. You are to imitate the dying and rising of Christ to your wife each day of your earthly sojourn.

Melissa, to you the exhortation is this. God has shown Himself to you to be indeed a defender of widows. Your sorrow over your first husband’s death is certainly a deep ache. But God has not forgotten you, He has not cast you off. He has remembered you. And so, imitate God your Father in how you submit to and follow and love your new husband. Remember Scott. Be mindful of him. For, you are no longer an island, you are joined by these vows to this man. Rejoice in that gift, and treasure it. Treasure this gift in each kiss, in each embrace, in each meal you prepare, in each honey-do list you compose, in each love note you leave in his coat pocket. Remember him, for from this day forward he is your husband. In this you, too, echo the glory of the Resurrection of Christ; for the Resurrection is the climax of God’s remembrance of His oath to redeem mankind from the tragedy of Eden, and give to us citizenship in Heavenly Jerusalem.

In the name of the Father, Son, and Holy Spirit, amen.

Hard Law, Hot Gospel 3b | The Term is Over

by Ben Zornes · Mar 6, 2025

Introduction

I hope you’ve never had the misfortune to have one of those dreams where you feel completely paralyzed. It may not even be that the dream is particularly horrifying. But enduring a dream where your feet won’t move, where your voice can’t shout, where you can’t wake up even though you want to is rather miserable. Waking up from such an oppressive dream is nothing if not relieving. The coming of Christ, according to Paul, was the transition from a dream to waking, from the school year to the summer holiday, from prison to freedom.

NOTE: This recording had audio problems. We’re very, very sorry. Those responsible were sent off to Siberia.

The Text

Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. […]
Gal 3:15ff

Summary of the Text

Having scolded the Galatians for trying to accomplish by the flesh what the Spirit had begun by the hearing of faith, Paul turns to more thoroughly explain Abraham’s example of faith. Making use of the illustration of a human will or testament, Paul points out the impropriety of annulling or amending such a covenant once it is established (v15). So, God’s heavenly covenant was promised to Abraham and his seed––singular not plural (v16, Cf. Gen.17:7). This covenant with Abraham and with Christ (the Seed) preceded the Law by 430 years, and therefore the latter cannot void or amend the earlier covenant (v17). Rather, the inheritance promised to Abraham was contingent on faith and not the Law (v18). And it is important to note Paul’s emphasis on the imagery of an heir receiving an inheritance.

Paul is not “anti-law”. This is evidenced in him volunteering a crucial question that was likely nagging the Galatians: what was the law for? It was put in place for much the same reason that a farmer puts up chicken wire, to keep the flock from wandering off. God did this by means of angels (Cf. 1:8) which committed the Law into the hands of a mediator; presumably this refers to Moses (v19). Verse 20 poses a challenge to expositors; I take it to mean that while the Law was established by God with His people through Moses, the promise to Abraham was directly from God to Abraham and His seed without the need for a mediator.

So then, the Law was not meant to keep us away from the promise, but to dam up the floodwaters of sin. It was intended to keep Israel from wandering off from the promise. For, God could have made a law that, if kept, would have resulted in righteousness (v21). Yet, even if such a law had been given, we still would have found out a way to screw it up; thus, God arranged this order of events in order that we might receive by faith all the blessings of the promise which Christ received by His perfect faith (v22). Paul then speaks of faith in what we might call eschatological terms. Before faith came, the Law was in place like a baby gate for keeping a naughty toddler out of trouble (v23a). But this was temporary until the faith should be revealed (v23b).

The Law was the tutorial, faith in Christ was the diploma (v24). Faith has now come in Christ, and therefore, school is over (v25). Trusting Christ, including all He did on our behalf, brings us into the family of God; your baptism is a sign which signifies that new birth (vv26-27). This means that the old distinctions between Jew (clean) and Gentile (unclean), male (able to receive the sign of circumcision) and female (unable to receive that sign) have past their expiration date, for there is now a new distinction: in Christ and not in Christ (v28). It must be remarked in our gender confused day and age that this isn’t a prooftext for queerness. It is simply an insistence that the covenant sign is no longer received merely by males, but is open to male and female from every nation, tribe, and tongue. Those in Christ are all included in that which was promised to Abraham’s seed, namely inheriting as lawful heirs the new heaven and new earth (v29).

What was the Law For?

When looking at Christian history, it can appear that the Church reels like someone afflicted with vertigo between the poles of legalism and licentiousness. Self-righteous scrupulousness is a real temptation that has ensnared many individual Christians and entire institutions. As I mentioned before, we love to have a righteousness we can point at. But the church has also suffered at times from an impoverished understanding of all that Paul is insisting upon when he is underscoring that we are not under the Law but under grace. Too often this is taken as an Apostolic hall pass to act like a drunken baboon let loose in a grocery store. Both misunderstandings are dangers to the spiritual health of individuals and institutions.

Paul teaches here something which the Reformers later articulated as the three uses of the Law. What we find here in our text is the Scriptural foundation for understanding the first use of the Law. It’s first function is divine border patrol. This is, in part, what Paul has in view here. The Law was intended to keep mankind in general, but Israel in particular from the self-destruction of unbridled sin. Think of this threefold purpose of the Law as a nut; the hard outer shell restrains evil, the bitter inner pith brings the realization of our sinfulness, and the savory fruit in the center is Christ’s righteous fulfillment of the Law.

On this last point it is worth stating that Christ’s fulfillment of the Law enables us, by trust in Him, to norm society to the general equity contained in the Law, but not as a means of justifying us before God. This is important to emphasize because Paul is certainly not inviting us to throw off rules, authority, or the rule of law as such. Rather, he wants us to grow up. He wants us to be like Christ, by receiving from Christ all that His resurrection ushered in; namely, the new life of His Spirit. The Law has been subsumed in the glory of Christ’s New Life which has invaded the world.

Heirs According to the Promise

Abraham had faith, trusting in God’s promise to bless all nations through the seed promised to him. Paul says that though Abraham believed this promise, and was justified by his faith, faith had not yet been revealed. There was faith all throughout the OT, but not the faith. Paul says we, the Jews, were “locked up” by the law until…until what? Until the faith would be revealed. The faith was revealed by Christ’s perfect faith.

This means the Galatians weren’t living in the confinement of the Law, but in the liberty of Christ’s New Creation. Everything had changed. This, of course, should make legalistic striving to earn God’s favor a laughable folly. It also makes licentiousness, as the kids says, cringe. But more than anything, it is the ground of your assurance of welcome. This good news certifies that if you’ve come to Christ by faith, if you have been baptized, the abundant, everlasting, and unbroken love He has for His Son is yours. The pleasure He has in Christ, the Father has for you who are in Christ. The inheritance He promised the Seed of Abraham is your inheritance as well:

And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. [Isa 49:6 KJV]

Even unto them [Gentiles] will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. [Isa 56:5 KJV]

I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations. [Isa 61:10-11 KJV]

Follow Paul’s argument closely, “We, the Jews, were locked up, for a time, that you, the Gentiles, might become true children of God by faith in Jesus Christ.” This is why the sign of circumcision (which governed who were the heirs of Abraham) is no longer needed. This glory is run-on sentence worthy. The promised Seed had come and by His faith He received the promise, and because He received the promise, He can share His inherited promise with all who come to Him by faith.

And what does this mean? It means that you, you Gentiles, regardless of your circumcision status, are, in fact, Abraham’s seed. Again, singular not plural. Why singular? Because you are baptized into Jesus, and thus we all are one in Him. He alone is the Savior. He alone brought salvation to the whole world. He alone is how you might stand before God. He alone is how salvation is brought to you, personally. By Him alone is this truth made certain to you, that if you believe in Christ then God is your Father.

Charge & Benediction

We could simplify Paul’s entire message to the Galatians as this, “Don’t act as if Christ hasn’t come.” So, put it positively: act like Christ has come. This is what we put our faith in, Christ’s complete work on our behalf, and thus His promise to us of His Spirit. Act like Christ has come when your marriage hits a rough patch. Act like Christ has come when your striving to honor your parents. Act like Christ has come when temptations besets you. For you live in the dawn of the reign of Jesus Christ, who is making all things new.

Now to Him who is able to keep you from stumbling, And to present you faultless before the presence of His glory with exceeding joy, to God our Savior, Who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
Jude 1:24-25

Other Sermons in this series

Hard Law, Hot Gospel 3a | Foolish Galatians

by Ben Zornes · Mar 2, 2025

Introduction

Perhaps you’ve had the frustrating experience of being in a crowded reception, making small talk with someone you barely know. The music and crowd noise is deafening. The lips of your interlocutor are moving, but you only catch every other word. Trying to piece together what they are saying takes all your focus. Even then you nod politely, offering the obligatory “oh yeahs” and “for sures”. This is the opposite of the Gospel proclamation. When the Gospel is proclaimed faithfully, it is not only crystal clear, but it is forcibly potent to display Christ before formerly blind eyes.

The Text

O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. […]
Galatians 3:1-14

Summary of the Text

The Apostle Paul is still at a fever pitch. The Galatians are called fools for being bewitched, and this bewitching resulted in their disobedience from looking in faith to Christ crucified (v1). They are confronted with a series of rather embarrassing rhetorical questions: did they receive the Spirit by works of the law, or by the hearing of faith (v2)? Are they really so foolish as to try to perfect what the Spirit began by means of the flesh (v3)? Why have they endured sufferings for the Gospel, only to vainly toss it aside (v4)? Lastly, Paul confronts them with a piercing question about whether the Spirit which was poured out upon them, and the wondrous signs done in their midst were accomplished by the arm of fleshly might or by the hearing of faith (v5).

To prove that justification is not by works of the flesh but by the power of the Spirit working faith in us, Paul points to Abraham’s example of faith (v6, Gen. 15:6). Then he makes a bold statement: those who believe are the true children of Abraham, full stop (v7). Paul proves that this doctrine is not newly minted, but is more ancient than the Law itself. He does this with a sequence of six proof-texts. The heathen being included in the blessings of faith in Christ was foretold when the gospel was preached to Abraham (v8, Gen. 12:3 & 18:18). By faith you share with Abraham the blessing promised to him (v9). That the blessing came by faith and not law is obvious because a curse was upon those who failed to keep everything contained in the law, a certainly impossible task (v10, Deu. 27:26). Paul says this is plain as day, Habakkuk said so, don’t you know (v11, Hab. 2:4)?!

This is set in contrast to the doing which the law demands for those who would obtain life (v12, Lev. 18:5) But since none is righteous in their doing of the Law and therefore under the curse, Christ came to take the curse for us upon Himself (v13, Deu. 21:23). Christ did this for us (the Jews) in order that the Gentiles might be showered with all the blessings promised to Abraham. The central promise is that of the Spirit and which we receive by faith alone (v14).

The Hearing of Faith

Visual media is predominant in our age. But up until the printing press was invented, most people who lived never read a book. Rather, the tales were told and retold. The herald would come to the town square with the king’s decree. This was how most people in ancient times received news and instruction. It is interesting that Paul here rebukes the Galatians for not seeing what he had set before their eyes: Christ crucified. How did Paul set Christ crucified before their eyes? By heraldry. By preaching.

The blindness and deafness of unbelieving Jews during Jesus earthly ministry, which Isaiah had foretold (Is. 6:9), was contagious. The Galatians had succumbed to this infectious moral disease. So Paul grills them with his series of questions. Notice what he contrasts the works of the Law with: the hearing of faith. This is a bit of a curious phrase, that I think we can take two ways. You might simply say: believe what you’ve heard. This would be quite true. Nevertheless, Paul’s phrase “the hearing of faith” seems to have more meat on the bones than just “believe what I told you.” Tying it back to the “faith of Christ” we saw in the last chapter, we can see that for Paul, hearing the story of Christ is more than just relating historical facts. Proclaiming the message of Christ’s faithfulness is potent. You want to see Christ? Then listen to the Gospel of His perfect faithfulness, His perfect faith, as displayed by all that is contained in Christ crucified. Hearing of Christ, hearing of the Word made manifest, is hearing that the New Creation, promised in ancient times has now burst onto the scene.

Of course, God’s people, even under the Law, were summoned to hear and believe God’s covenant promises: “Hear, O Israel…”. Paul is insisting that it isn’t the works of the Law, but the hearing of faith by which the Galatians received the Spirit. The Judaizers wanted the Galatians to go backwards in time, to start the board game where the Jews started it. As we’ll see later, the Gentile nations don’t have to go through the same course which the Jews did. Luther’s remarks on this is glorious: “The human heart does not understand or believe that such a great treasure-namely, the Holy Spirit—is given only by believing what we hear.” And so this begs the question, what had the Galatians heard? For that it is worth looking at what Paul proclaimed to the Galatians when he first established churches there (Acts 13:14-14:23). Paul had heralded that Christ had obtained for all nations what Isaiah had foretold: the sure mercies of David (Is. 55:3-5). This preaching was marked by both the believing Galatian Jews and Gentiles being filled with Joy and the Holy Ghost (Acts 13:52).

Doing or Believing

It is a perennial temptation to find a righteousness we can point to and take credit for. Here’s my good behavior, my tithe record, my church attendance, my voting record, my degrees and certifications. But you are not justified by reciting the catechism properly. You are not justified by knowing the doctrine of justification by faith alone. You are blessed with faithful Abraham by trusting in God as he did. Paul says that the Gospel was preached to Abraham. What was that Gospel? It was that God’s blessing––the blessing of the Spirit––would be poured out upon all the nations. And how was this accomplished? Through Christ crucified. Nothing else. Not your filthy rags or mine. You want to see your salvation? Look to Christ, and only to Christ, not to your attainments, no matter how impressive.

This is what your baptism is a promise of. The deep and inner washing which only the Spirit of God can bring about. This washing gets in every corner. It cleanses every crevice. It purges the filth of the most beastly sins as well as the most respectable sins. All nations are welcome to the Spirit’s washing. Christ’s death and resurrection really did hush the Law’s loud thunder, so that you can unmistakably hear what He declares: you are clean. So, having heard of Christ, having heard of His faithfulness, believe that He gives you the washing which comes by His Spirit of holiness dwelling in you.

CHARGE & BENEDICTION

It is utterly important that we understand the order of salvation rightly. It really is believe first, do second. Legalism says do first, believe second. Believe that Christ really has washed you by His Spirit, and you didn’t contribute anything but the filth that needed washing.

Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be glory in the church by Christ Jesus to all generations, forever and ever. Amen. Ephesians 3:20-21

Other Sermons in this series

Hard Law, Hot Gospel 2 | How Dare You

by Ben Zornes · Feb 21, 2025

Introduction

In this chapter we have two splendors. On one hand we have a hero of the faith, contending, almost entirely alone against error and as a result keeping the early church from sliding into a grievous error. The reason he does so is because of the greater splendor, that of the Gospel of justification by faith alone.

The Text

Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised: And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. […]
Galatians 2:1ff

Summary of the Text

Remember that Paul swore before God as to the veracity of his record (1:20). So we must either believe him, or accuse him of falsehood. Now, he has related one trip to Jerusalem in Galatians 1:18-20 which corresponds to Acts 9:26-30, here in our text (Galatians 2:1-10) he relates another trip to Jerusalem, which I believe must be the famine relief trip recorded in Acts 11:27-30, 12:25. This famine was foretold by prophetic vision (Acts 11:28), which is what Paul seems to be referring to in Gal. 2:2 when he says they went up “by revelation”. It is important for the arguments which Paul will make later that we note here that if this was written after the Jerusalem council to the Northern Galatians, then Paul’s sworn record is false for failing to cite the visit to Jerusalem for that vitally important council.

So then, the visit to Jerusalem for famine relief was without fanfare, lest Paul’s mission get gummed up with unnecessary disputes (v2). Titus, a Greek, was with Paul on this trip, but was not compelled to be circumcised (v3). But there was clear pressure, from false brethren, to subject Titus (and therefore all Gentile believers) to this rite (vv4-5). But after conferring with Peter, James, and John, those apostles gave the right hand of fellowship confirming that the ministry to the uncircumcised really had been given with heavenly might unto Paul and as the ministry to the circumcision was proper to Peter (vv6-9). The only stipulation was that Paul remember the poor, which Paul was only too happy to oblige (v10).

The dangerous error which was troubling the Galatians was spreading, and Paul relates an intriguing episode between him and Peter. Peter came up to Antioch, and was happy to dine with Gentiles (Cf. Mk. 7), that is until some of James’ colleagues from Jerusalem arrived. Peter, because he was afraid, withdrew from table fellowship with Gentiles. This act was so pregnant with meaning that even Barnabas was led astray (vv11-13, Cf. Acts 15:39). Paul publicly rebuked Peter’s hypocrisy, and is, of course, committing his public rebuke to the public record (v14). Paul’s rebuke was this, “How dare you freely act as a Gentile one moment, and then browbeat the Gentiles to adopt Jewish manners the very next!”

Paul then transitions from timeline to theology. The Jews of all people, unlike the sinful heathens, ought to know that from top to bottom we are justified not by our works of righteousness but by the faith of Christ (vv15-16, Hab. 2:4, Ps. 143:2). Christ’s coming had really changed the cosmos. Jews who would be justified by Christ must first recognize that they are categorically kin with Gentiles: sinners (Rom. 3:9, 2:15). But this arrangement doesn’t make Christ a minister of sin (v17). Paul didn’t preach a Gospel of gluing the shattered tablets of stone back together, only to break them again (v18); rather, the Gospel is that by faith in Christ we die to the law, and live to God (v19). The law was put in place in order to kill the old man, in order to bring to life a new man. Nevertheless, this union with Christ is only made possible by His crucifixion, which we are joined to by faith alone; for righteousness is only found in Christ’s death (vv20-21).

Pillars of a New Temple

The old Jerusalem was being replaced by a new Jerusalem. A new temple, with a chief cornerstone had been established, and the pillars of Herod’s temple had been supplanted by living apostolic pillars. Therefore, it would be like trying to time travel backward through time to go back to law-keeping as if nothing had been altered. This new temple had apostolic pillars, carved from Jewish marble, but it also had living stones cut from a Gentile quarry. Paul relates that the Gospel he had been preaching from his conversion was completely in line with the Gospel which the other apostles preached. It was not at all at odds. It was as Isaiah had foretold, the mountain of the Lord (the temple) would be exalted over all the earth, with Gentiles streaming into it, being incorporated into the service of it, and it being made a house of prayer for all nations (Is. 2:2, 56:6-7).

From Paul’s conversion (near Jerusalem), his visit with Peter in Jerusalem after three years in Arabia, and then his private conference with Peter and James 14 years later he had been preaching this Gospel of the coming of Israel’s Messiah, the Resurrection, and therefore the blessing of deliverance from sin for all nations. Paul insists that the other apostles “added nothing” to Paul’s Gospel (2:6). In other words, those who wanted Gentiles to submit to the law-keeping (as represented in the sign of circumcision) were missing the central glory of the Gospel.

The Judaizers, not unlike many modern apparently well-meaning charlatans, likely presented themselves as discipleship gurus. They came with an ethos of “we’re here to help.” But though they appeared to be putting training wheels on the discipleship of Gentiles, they were in fact removing the bike chain, popping the tires, and cutting the brake cords. It was the Judaizers, and those who were swayed by their arguments––Peter in particular––who were not “walking uprightly according to the truth of the gospel”. They moved, not Paul; and most certainly not the Gospel.

We can turn into Judaizers in our personal relationships. This is particularly true when it comes to parenting. Instead of the baseline being the Gospel truths which we confess our children are partakers of when we bring them to the waters of baptism, we treat them as if they must run the gauntlet of good behavior in order to earn our favor. This is not to say that your home should be like a lawless frontier town. Rather, your relationships, especially with your children should front load the Gospel. As you discipline your children, do not neglect to discipline in the context of their being partakers of Christ’s death and resurrection which they are united to in their baptism.

The Faith of Christ

This portion of Scripture is a priceless cask of the finest wine. You do not find right standing before God by keeping the law. Rather, your faith must be in the faith of Christ. This is a curious phrase that is used twice here (2:15, 20), and once in the next chapter (3:22). Paul will flesh this out more as he goes on, but the sword-point of His argument is that it is by Christ’s perfect righteousness, including His faith in all of God’s promises, by which you are justified. Of old, God had made great promises to His people; Jesus Christ believed all these with a perfect faith and received the inheritance that came along with that faith.

So the Gospel, as always, is the glory of glories. Sin is the transgression of the law. Yet God assures you that all of it, the very worst of it, the sin that you committed willfully, with eyes wide open and heart hardened, is entirely forgiven if you come by faith to Christ. We often want to rush in and add stipulations about living righteously and obediently. Paul will soon explain what the Christian’s life looks like, and it is certainly not marked by continuing in sin. But the scandalous glory of the Gospel is in this: you are crucified with Christ. That means if you look in faith to Christ, your sins, every damn one, is forgiven.

Charge & Benediction

The Gospel really is liberation from the stifling guilt and shame of your sin, it really is liberty. It really is a new life. It really is the foundation. Being justified freely by His grace is not an entry level course that you must pass in order to get to the more complicated secrets of life. This is the pure gift of God’s grace to you, to your children, and those who are afar off. The Gospel is the atmosphere that makes every other aspect of life possible. So, be zealous for it.

The Lord bless you and keep you; the Lord make His face to shine upon you, and be gracious to you; the Lord lift up His countenance upon you, and give you peace.
Numbers 6:24-26