Morning Message: "Faith Without the Law"

Bobservations' Column
Titled: "Faith Without the Law"
Written by: Pastor Bob Lawrenz

Paul’s controversy with the Judaisers continues into Chapter 2 with decisions that must be made regarding the election of the Gentiles. Many years pass before the debate comes to a head for resolution. We read today of the First Council of Jerusalem, 46 AD. The heads of Christ’s Church in Jerusalem recall how Jesus taught from the Law, and so thought therefore that the Gentile converts should also follow the Jewish Laws. What they missed was that the Mosaic Law was general, and the Levitical Law was quite specifically written to the Jews.

Even more specifically, the Law regarding circumcision was given to Abraham as a token for the Abrahamic Covenant between God and him, begun in Genesis 12 (Our reading today, Genesis 17:9-13), The verses say nothing about a Covenant token for the Gentiles. It is for Abraham, for his house, his servants and their children born under his roof, and for his progeny forever. It is specific to the Jews throughout their generations.

As we have read in Colossians 1, it is a part of the Law which was against us, and it was a work performed by human hands. Romans 2:29 speaks of God’s desire for His love for us to work a circumcision of the heart, done internally, and without hands.

This happens upon true conversion, when the hearers of His love towards all mankind take it seriously and realize that we love Him because He first loved us, even while we were yet sinners! When that happens, changes start to take hold in our lives, and we are forever changed. This is the example we read of last week, in Paul’s life (His testimony is there in Chapter 1, and in Titus 3:3-7). The incident of the First Council of Jerusalem is covered in Acts 15. There, the controversy is dealt with more in-depth, and this second Chapter of Galatians gives us an over-view of the results, for which we are most grateful.

Paul’s words are quite strong, but we are to remember that all scripture is given by inspiration of God: for doctrine, for reproof, for correction, and for instruction in righteousness. “That the man of God may be thoroughly furnished unto all good works.” (2 Timothy 3:16, 17).

The Law is imperfect: for if by following it we could be made righteous, there would have been no need for Christ to Die (Galatians 2:21 paraphrased).

Bobservations' Column: Audio Version 

Sunday Morning Message:

Galatians 2:1-21 - "Faith Without the Law"

Summary/Additional Commentary & Definitions:

Galatians 2 continues Paul’s defense of the true Gospel and his apostleship by recounting his interactions with the other apostles and his confrontation with Peter. Paul emphasizes that justification is by faith in Christ alone and not by works of the Law.

Justification by faith is central in this chapter. Paul makes it clear that human effort, even in following God’s Law, cannot save anyone. Salvation is entirely by God’s grace through faith in Christ alone.

The unity of the Gospel is also emphasized. There is no distinction in the way Jews and Gentiles are saved, and the Gospel must not be compromised by cultural or social pressures.

Christian living is rooted in union with Christ. Paul’s declaration that he has been crucified with Christ reminds believers that their old self has died, and their new life is to be lived by faith in the Son of God.

Galatians 2 calls believers to stand firm in the Gospel of grace. It warns against adding human effort to God’s finished work and urges Christians to live out their faith with integrity, avoiding hypocrisy.

The chapter also encourages believers to remember that their identity is in Christ. Their lives are no longer their own; they belong to the One who loved them and gave Himself for them.

This chapter underscores the unity of the Gospel message, the danger of hypocrisy, and the centrality of Christ in the believer’s life.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Fourteen Years . . . Jerusalem (2:1) - This is the period of time from Paul's first visit to Jerusalem (1:18) to the one Paul references here. The Jerusalem Council (Acts 15:1-22) were called together to resolve the issue of Gentile salvation. 

Barnabas (2:1) - In the book of Acts, we find a Levite from Cyprus named Joses (Acts 4:36), whom the apostles called Barnabas. That nickname translated “Son of Encouragement” (Acts 4:36-37) or “Son of Exhortation” was probably given to him because of his inclination to serve others (Acts 4:36-37, 9:27) and his willingness to do whatever church leaders needed (Acts 11:25-30). He is referred to as a “good man, full of the Holy Spirit and faith.” Through his ministry, “a great number of people were brought to the Lord” (Acts 11:24). Barnabas was Paul's first ally who vouched for him before the apostles at Jerusalem (Acts 9:27), and became his traveling companion on his first missionary journey (Acts 13:2,3).

Titus (2:1) - Titus was an early church leader, a trusted companion of the apostle Paul, and a faithful servant of the Lord. As an uncircumcised Gentile, Titus was fitting proof of the effectiveness of Paul's ministry.

By Revelation (2:2) - This revelation from God was the voice of the Holy Spirit.  He refers to the divine commissioning of his visit in order to refute any suggestion by the Judaizers that they had sent Paul to Jerusalem to have the apostles correct his doctrine.

Those Who Were of Reputation (2:2) - These are the three main leaders of the Jerusalem church: Peter, James (the Lord's brother, 1:19), and John.  This phrase was typically used of authorities and implied a position of honor.  Paul refers to them in a similar way two other times (vv. 6, 9) suggesting a hint of sarcasm directed toward the Judaizers, who claimed they had apostolic approval for their doctrine and Paul did not.  They had likely made a habit of exalting these three leaders at the expense of Paul.

Might Run . . . In Vain (2:2) - Paul hoped the Jerusalem leaders would support his ministry to the Gentiles and not soften their opposition to legalism.  He did not want to see his ministry efforts wasted because of conflict with the other apostles.

Compelled to be Circumcised (2:3) - At the core of the Judaizers' works system was the Mosaic prescription of circumcision.  They were teaching that there could be no salvation without it (Acts 15:1, 5, 24).   Paul and the apostles denied that, and the issue was settled at the Jerusalem Council (Acts 15:1-22). 

False Brethren (2:4) - The Judaizers, who pretended to be true Christians.  Yet, their doctrine, because it claimed allegiance to Christ, was opposed to traditional Judaism, and because it demanded circumcision and obedience to the Mosaic Law as prerequisites for salvation, was opposed to Christianity.

Spy Out (2:4) - The Judaizers were Satan's undercover agents sent into the midst of the church to sabotage the true gospel.

Liberty (2:4) - Christians are free from the law as a means of salvation, from its external ceremonial regulations as a way of living, and from its curse for disobedience to the law - a curse that Christ bore for ALL believers (3:13).  This liberty is NOT, however, a license to sin (5:13; Romans 6:18; 1 Peter 2:16).

Bondage (2:4) - Slavery to the impossible system of works righteousness.

We Did Not Yield (2:5) - Paul and Titus (v. 3) did not budge from their position of salvation by grace alone through faith alone.  

Personal Favoritism (2:6) - The unique privileges of the twelve apostles did not make their apostleship more legitimate or authoritative than Paul's; Christ commissioned them all (cf. Romans 2:11).  Paul never saw himself as apostolically inferior (see 2 Corinthians 12:11, 12).

Uncircumcised (2:7) - Paul preached the gospel primarily to the Gentiles (also to Jews in Gentile lands, as his pattern was to go to the synagogue first cf. Acts 13:5).

Circumcised (2:7) - Peter's ministry was primarily to the Jews.

Worked Effectively (2:8) - The Holy Spirit, who has but one gospel, empowered both Peter and Paul in their ministries.

James, Cephas, and John (2:9) - This James was Jesus' half-brother (1:19), who had risen to a prominent role in the Jerusalem church.  Cephas (Peter) and John (the brother of James the apostle, martyred in Acts 12:2), were two of Christ's closest companions and became the main apostles in the Jerusalem church (see Acts 2-12).

Pillars (2:9) - Emphasizing the role of James, Peter and John in establishing, and supporting the church.

Grace . . . Given to Me (2:9) - The only conclusion these leaders could make was that God's grace was responsible for the powerful preaching of the gospel and the building of the church through Paul's efforts.

Right Hand of Fellowship (2:9) - In the Near East, this represented a solemn vow of friendship and a mark of partnership.  This act signified the apostles' recognition of Paul as a teacher of the true gospel and a partner in ministry.

Go to the Gentiles (2:9) - Further confirmation of Paul's divine call to ministry and a blow to the Judaizers since the apostles directed him to continue in his already flourishing ministry to the Gentiles.

Remember the Poor (2:10) - A practical reminder for Paul and the growing ranks of Gentile Christians.  The number of Christians in Jerusalem grew rapidly at first (cf. Acts 2:41-45; 6:1), and many who were visiting the city for the feast of Pentecost (Acts 2:1,5) remained and never returned to their homes.  While the believers initially shared their resources (Acts 2:45; 4:32-37), many had little money.  For years the Jerusalem church was economically pressed.

Antioch . . . to be Blamed (2:11) - The location of the first Gentile church. The incident at Antioch, recorded in Galatians 2:11–14, involved two apostles, Peter and Paul; a misrepresentation of the gospel; an unwarranted separation of Jews from Gentiles; and a public rebuke.

Certain men . . . From James (2:12) - Peter, knowing the decision the Jerusalem Council had made (Acts 15:7-29), had been in Antioch for some time, eating with Gentiles.  When Judaizers came, pretending to be sent by James, they lied, giving false claims of support from the apostles.  Peter had already given up all Mosaic ceremony (Acts 10:9-22) and James had at times held only to some of it (Acts 21:18-26).

Withdrew 2:11) - Peter's gradual withdrawal.  To eat with the Judaizers and decline invitations to eat with the Gentiles, which he had previously done, meant that Peter was affirming the very dietary restrictions he knew God had abolished (Acts 10:15) and thus striking a blow at the gospel of grace.

Fearing those . . . of the Circumcision (2:12) - This was the true motivation behind Peter's defection.  He was afraid of losing popularity with the legalistic Judaizing segment of people in the church, even though they were self-righteous hypocrites promoting a heretical doctrine.

Hypocrite (2:13) - In the spiritual sense, it refers to someone who masks his true character by pretending to be something he is not (cf. Matthew 6:1-6).  They were committed to the gospel of grace, but pretended to accept Jewish legalism.

Straightforward (2:14) - Literally to walk "straight" or "uprightly."  By withdrawing from the Gentile Christians, Peter and the other Jewish believers were not walking in line with God's Word.

Live in the manner of Gentiles (2:14) - Before his gradual withdrawal, Peter regularly had fellowship and ate with the Gentiles, thus modeling the ideal of Christian love and liberty between Jew and Gentile.

Sinners of the Gentiles (2:15) - In the legal sense, Gentiles were sinners by nature, and they had no revealed divine written law to guide them toward salvation or living righteously.

Works . . . Faith (2:16) - Three times in this verse Paul declares that salvation is only through faith in Christ and not by law.  The first is general, "a man is not justified"; the second is personal, "we might be justified"; and the third is universal, "no flesh shall be justified."

Justified (2:16) - A basic Greek word describing a judge declaring an accused person not guilty and therefore innocent before the law.  Throughout Scripture, it refers to God's declaring a sinner not guilty and fully righteous before Him by imputing to him the divine righteousness of Christ and imputing the person's sin to his sinless Savior for punishment.

Works of the Law (2:16) - Keeping the law is a totally unacceptable means of salvation because the root of sinfulness is in the fallenness of man's heart, not his actions.  The law served as a mirror to reveal sin not a cure for it.

Minister of Sin (2:17) - If the Judaizers were right, then Christ was wrong and had been teaching people to sin because He taught that food couldn't not contaminate a person (Mark 7:19; cf. Acts 10:13-15). 

Things which I Destroyed (2:18) - The false system of salvation through legalism was done away with by the preaching of salvation by grace alone through faith alone.

Died to the Law (2:19) - When a person is convicted of a capital crime and executed, the law has no further claim on him.  So it is with the Christian who has died in Christ (who paid the penalty for his sins in full) and rises to new life in Him.  Justice has been satisfied, and he is forever free from any further penalty.

Crucified With Christ (2:20) - When a person trusts in Christ for salvation, he participates spiritually with the Lord in His crucifixion and His victory over sin and death.

No Longer I who Live, but Christ (2:20) - The believer's old self is dead having been crucified with Christ (Romans 6:3, 5).  The believer's new man has the privilege of the indwelling Christ empowering him and living through him.

Gave Himself for Me (2:20) - The manifestation of Christ's love for the believer through His sacrificial death on the Cross (John 10:17, 18; Romans 5:6-8; Ephesians 5:25-30).

Christ Died in Vain (2:21) - Died needlessly.  Those who insist they can earn their salvation by their own efforts undermine the foundation of Christianity and render unnecessary the death of Christ.