Author: Charlie Garrett

Friday, 11 March 2016

For I through the law died to the law that I might live to God. Galatians 2:19

“For” is given as Paul’s continued thought on verse 17. He gave a hypothetical for the consideration of Peter and the other Jews who were falling back on the observance of the law in verse 18. Now he gives a true life example of what should be the reality of the situation for a true Christian. In his words, “I” is emphatic. In other words, after the hypothetical, he speaks of himself in the matter.

“I through the law died to the law.” There is much debate over the meaning of these words. Some scholars suppose that he is speaking of the new faith in Christ, and so in essence, “By the new law (or faith), I have died to the other.” In other words, “My adherence to Christianity has caused me to cast away my adherence to the law.” Other scholars see this as a consideration of the true nature of the Law of Moses. In contemplating its true nature and design, he had become dead to it. He had cast away any hope of being justified by it, knowing that by the law, no man could be justified in God’s sight.

However, the next verse actually explains what Paul is thinking about. One cannot arbitrarily cast away a law which is in effect. The covenant was made; the conditions were set; and there was no chance of bargaining one’s way out of that law. As a Jew, he was obligated to it; every precept of it. However, within the writings under the law, there was the promise of a Redeemer who would come. This is now what Paul is referring to. Christ fulfilled the law and died in fulfillment of it. Thus, all who call on Christ for their justification have “died to the law.” This is so that such a person “might live to God.”

Further, within the law itself, there is a provision which removes one from the law through the penalty of death. He will allude to this in the next verse and he will expand on it in Galatians 3:10-13. This act then is what Paul is speaking of.

Paul, and any other who is represented in the same case, has died to the law through the death of Christ. In that death, the law is annulled. It no longer has power over him. Instead, Christ has dominion over that soul from that point on. For this reason, through Christ, we might live to God. Paul’s words of the coming verse explain this exactingly.

Life application: Sometimes folks try so hard to analyze the meaning of a single verse that they simply fail to look at the surrounding context. Context is king when interpreting what a verse is trying to tell us. We need to know who is being spoken to, under what dispensation it is being spoken, and what the words around the verse(s) that we are looking at are directed to. Keep things in context and make all evaluations of this precious word with careful, thoughtful, and proper consideration.

Heavenly Father! I am overwhelmed by Your goodness to us. How can we not look at the magnificent world which you have created and not see wisdom, care, and love? Puppies give us love when we are down; squirrels give us a smile as they twirl around the trees; birds flitter about and delight our minds with their skillful ability. We can see wisdom in the spider’s web, and we can find enjoyment in how the kitty cat musingly ponders the world around it. Thank You for the wonderful delight and variety of life around us! Your wisdom is on display; Your care is evident; and Your love surrounds us! Thank You, O God, Amen.

Thursday, 10 March 2016

For if I build again those things which I destroyed, I make myself a transgressor. Galatians 2:18

Here we come upon a logical conclusion of the words of the previous verse. Paul had just asked, “But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin?” By allowing Jews and Gentiles to eat together under the new faith which is found in Christ (which Peter clearly did, both in the household of Cornelius and in Antioch), then Christ would be a minister of sin if the law were still in force. This is because it was a practice forbidden within Judaism. However, Paul says this was certainly not the case.

Now to explain this to the dulled ears of Peter, he begins with “For.” If Christ were a minister of sin, then the following proposition that he will relate to him would be a certainty. “If I build again those things which I destroyed” is speaking of things mandated under the law. They are those things which are now destroyed through Christ’s finished work. To the Christian, they have been nailed to His cross.

However, if we reinsert those same precepts from under the law as binding, a significant issue arises. He says that if this is the case, then “I make myself a transgressor.” If we have left the law which is actually still binding, then we have transgressed the law. If this is so, then we are guilty before the law. If we are guilty before the law because of faith in Christ, then Christ would, in fact, be a minister of sin. Charles Ellicott beautifully explains the dilemma for those in Christ “IF” the law were still binding –

“But Christ is not a minister of sin. The thought is not to be tolerated. For, on the contrary, the sin is seen, not in leaving the Law for Christ, but in going back from Christ to the Law. The sin is seen doubly: for on one theory—the theory that the Law is valid—it was wrong to give it up; while on the other theory, that Christianity has taken its place, it is still more wrong to restore the fabric that has once been broken down.”

Either way, there is sin involved unless Christ is the fulfillment of the law and if our hope is in Him and not in the law. As He is the fulfillment of it, then we have actually not given it up at all. Rather, our hope is in the law, but only so far as in Christ’s fulfillment of it. As He has done so, then we have the responsibility to trust that fact and to never reinsert the precepts of the law as a means of obtaining justification before God.

The law remains God’s standard for all people, but there is a distinction between believers and unbelievers. For those not in Christ, it will be the standard by which they are judged – apart from Christ’s work. For those in Christ, the law will be the standard by which they are judged, inclusive of His work. None shall stand justified apart from Him; all will be justified who are in Him.

In this verse, Paul speaks in the first person. However, it should be taken as a general proposition for all people. His words were certainly speaking to Peter and the Jews who had departed from the truth, but they apply to anyone else who would do so as well. Having said that, in the next verse (19), the first person continues to be used, but it is Paul speaking of himself. This is evident by his choice of the emphatic word for “I” which will begin that verse.

Life application: Trust in Christ alone for your salvation. Anything else is a self-condemning act.

Oh God, I often feel the weight of sin pressing down on me. It is as if the consciousness of the things I have done is simply overwhelming. How can I ever stand before You? I need this reminder so that I don’t return to sin yet more. However, I also need to remind myself that my past is gone and my misdeeds have been forgiven through the shed blood of Christ. Thank You for both reminders. One will keep me pursuing righteousness; the other will fill me with confidence for the day when I stand before You. Thank You for Christ my Lord who has made that possible! Amen.

Wednesday, 9 March 2016

“But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not! Galatians 2:17

The words in this verse are difficult and various scholars have proposed several suggestions as to what Paul’s intent is. The key to which interpretation is correct is dependent on whether he is still referencing his conversation with Peter, or is he now directing a theological commentary to the Galatians.

There appears to be no reason to assume the latter. It is not until verse 3:1 that he actually addresses the Galatians by name. Therefore, it is probable that he is still recalling his rebuke to Peter. And so what he is saying is based on Peter’s withdrawing himself from the Gentiles when the other Jews from James showed up. Previously, he had sought to be justified by Christ. He believed in his Lord and he received the Holy Spirit.

In this capacity, he lived in freedom from the law which was fulfilled by Christ. He had fellowshipped with the household of Cornelius and he had fellowshipped with the Gentiles in Antioch as well. However, in this freedom which was brought about by his relationship with Christ, did he and the other Jews with him (who also fellowshipped with the Gentiles) find themselves to be sinners?

In other words, if Christ’s work is what allowed the Jews to unite with the Gentiles, but it was actually sinful in relation to the law (which presupposes that the law would still be in effect), then it would mean that they were sinning against the law by fellowshipping with the Gentiles (which was because of the work of Christ) and it would then make Christ “a minister of sin.”

The repercussions of this would be obvious – the entire Christian message would be one of sin and all people would have to abandon it and return to an entire obedience to the Law of Moses. If this were the case, then Christ would have died for absolutely no reason at all and there would actually be no “New Covenant” in His blood.

Charles Ellicott explains this dilemma quite well –

“Is therefore Christ the minister of sin?—Our English version is probably right in making this a question. It is put ironically, and as a sort of reductio ad absurdum of the Judaising position. The Judaisers maintained the necessity of a strict fulfilment of the Mosaic law. They, however, still called themselves Christians; and here St. Paul had a hold upon them. ‘You call yourselves Christians,’ he says, ‘and yet you insist upon the Mosaic law. You say that a man cannot be justified without it: it follows that we, who have exchanged the service of the Law for the service of Christ, are not justified. In other words, our relation to Christ has made us, not better, but worse—a thought which no Christian can entertain.'”

The rhetorical question of Paul stands, “…is Christ therefore a minister of sin?” The answer from Peter’s lips must be, “Certainly not.” If otherwise, then it would mean that Christ’s death, and the introduction of this new faith, was opposed to holiness. The horror of this is too much to contemplate. If there is no justification through faith in Christ, then there is no justification for any person ever. The law can save no one. If Christ’s death only adds to the condemnation of the law, what a pitiful death it would have been indeed.

Life application: Christ’s death must be (and it is) the end of the law for righteousness for all who believe.

What a most marvelous thing you have done for us, O God! We may stand before You, counted as sinless, because of the life of Another. We can trade our garments, soiled by a life of sin, for the pure and unstained garments of Your righteousness – all because of the life, death, and resurrection of Jesus. Help us to never take this for granted, but instead give us the desire to pursue righteousness and holiness all our days. May we show gratitude to You for this marvelous life we now live in Christ. Amen.

Tuesday, 8 March 2016

…knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. Galatians 2:16

Paul’s words here, probably spoken to Peter as correction, are also as direct and obvious on the surface as they could be. Even though they are spoken to Peter, they are to be used as doctrine and for correction. They develop the very basis of justification by faith and they clearly show that deeds of the law can do nothing to either bring about salvation or keep one saved. And yet, these words are completely ignored by legalists, heretics, and false Christians. It is as if Paul’s words have no meaning at all to them.

And this is exactly why Paul is so often maligned. Theories about the corruption of his letters at an early point in history are spoken of as fact in order to negate the authoritative nature of what he says. In calling into question the reliability of the letters of Paul which we now possess, the only choice one then has is to throw them out of one’s theology and to fall back on a reliance of the law.

But this approach demonstrates a rather incompetent “god” who cannot even secure his word enough to bring it to us in a manner which shows us what is expected of us. If Paul’s words are suspect, then all of the other books of the Bible are too. Such conspiracies are destructive and are put forth by legalists and nut jobs. Ignore such perverse people entirely!

In this verse, Paul begins with “…knowing that a man is not justified by the works of the law.” These words are based on his introductory thought that said, “We who are Jews by nature, and not sinners of the Gentiles.” In other words, he is speaking to Peter, in the presence of the other Jews who had removed themselves from the Gentiles. They (meaning these believing Jews) already knew this point. They had received Christ’s justification by grace, when they believed in Him and what He had done.

They had grown up under the law and yet Christ had come. If they could be justified under the law, then there would have been no need for Christ at all! However, He did come. Because He did, then there must have been a reason for it. And the reason is perfectly obvious – no man is (or ever could be) justified by the works of the law because no man can meet the expectations of the law. The law only brings a consciousness of sin, and the law only brings condemnation because of that sin which it reveals. Christ needed to come and fulfill the law for us. In so doing, we are justified “by faith in Jesus Christ.”

It is faith in what Christ did, and faith alone, which justifies a man in God’s sight. The Jews Paul is speaking to found this out. They placed their faith in Christ and they received the Spirit of promise. Those who did not place their faith in Him did not receive the Spirit. The obvious truth then is that only those who trust in Christ, and in Him alone, will be saved. They had done nothing to deserve this state of justification except to believe in Him.

As Paul says, this applies to “even we have believed in Christ Jesus.” Those who hadn’t believed did not receive. Nothing could be clearer. Not only are Paul’s words here not corrupted by a later source, they are merely an obvious explanation of what occurred in the book of Acts. Rather than being corrupted words of a Gentile-led conspiracy, they simply reveal what the historical record of Acts clearly and poignantly shows.

The account in Acts (which Paul is recalling to the mind of Peter and the other Jews now) shows that when they “believed in Christ Jesus,” it was so that they “might be justified by faith in Christ and not by the works of the law.” All of the Jews in Acts fall into one of two categories: 1) Those who had trusted in Christ, believing that He was the fulfillment of the prophetic utterances of their people, or 2) Those who had rejected Christ.

For the first category, they received the Spirit without having done anything according to the law during the process. In fact, the Spirit came at Pentecost, many months before the annual Day of Atonement. And yet, despite not having that year’s sins atoned for, they were granted the Holy Spirit. Those in the second category had rejected Christ, continued to pursue the law, and did not receive the Spirit. They were not justified in God’s sight.

And the reason for both of these categories is that “by the works of the law no flesh shall be justified.” Anyone who is shown this logical and obvious verse given by Paul and then rejects what it shows is self-deluded. It reveals exactly what Acts reveals and it was spoken to the very person who in Acts 2 was a participant in the reception of the Spirit. He then spoke under the influence of the Spirit to the rest of the Jews who had not yet believed. Those who then did received the Spirit. Those who did not did not receive Him.

Paul is calling this incident to mind for Peter to remember and to rely on. And he is doing so in order that they wouldn’t become a stumbling block to the Gentiles who never had the law in the first place. There is one truth in Christ – we are saved by grace through faith and not through any works of the law. They are entirely excluded. Why can’t people see this and simply accept it at face value?

Life application:  Why is it so important to be able to refute people who say we cannot eat pork or that we must observe a Sabbath Day in order to be pleasing to God? The reason is that if we do those things in order to be pleasing to Him, then we can never be pleasing to Him. Only by faith in what He has done through Christ can we ever hope to please our heavenly Father.

Lord God, I place my trust in Christ alone. Amen.

Monday, 7 March 2016

 We who are Jews by nature, and not sinners of the Gentiles, Galatians 2:15

It is debated where Paul’s spoken words to Peter, which began in the previous verse, actually end. Are his words through verse 21 included in this address, or does he now speak directly to the Galatians, having shown his disapproval of Peter’s actions and his efforts to call him out? Chapter 3 will begin with a direct address to the Galatians, and so his words at that point are purely for doctrine. However, the words from 2:15 – 2:21 are actually doctrinal in nature as well.

This does not mean that they were not spoken to Peter though, but he changes to the plural in this verse with “we.” Peter was called out for his error openly, in front of all who were there. Therefore, though Paul’s words are doctrinal in nature, they were certainly spoken to Peter and to all who were with him. Paul is, in essence, recounting his words of correction to those who had failed to hold to the truth of the gospel. In essence, it is a mini-sermon for the edification of those wayward Jews which he is restating now in his letter to the Galatians.

The term “Jews by nature” is given for a specific purpose. In Romans 2 , Paul says, “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; ²⁹ but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Romans 2:28, 29

There is the natural Jew who is born of the covenant people, and then there is the true Jew who lives according to the precepts which made him a Jew in the first place. Circumcision of the flesh identifies their lineage, but circumcision of the heart identifies their standing with God. Paul is speaking of the latter when addressing Peter and the other saved Jews. They had given up on works of the law, understanding that Christ was the fulfillment of it. Thus they stood in contrast to “sinners of the Gentiles.”

All Gentiles were outside of the promises of Christ. There was nothing that could bring them into a right relationship with God. However, in Christ, that could happen. Paul will explain to Peter how the same process saves both Jew and Gentile, and thus it will demonstrate that their circumcision of the flesh meant nothing in the eyes of God in relation to their right-standing with Him. All that matters is faith in the work of Christ.

Life application: Later in Galatians, Paul will say that “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” This does not mean that there are now no Jews. It means that there is no distinction between any of these categories in regards to salvation and incorporation into the body of Christ. The fact that Paul says “neither male nor female” shows this to be true. Men do not stop being men when they come to Christ. Paul’s words need to be carefully evaluated lest we follow unintended paths in our understanding of right doctrine. Regardless of our genealogy, gender, or status in society, we all have access to the One true God through Jesus Christ.

Most marvelous God! How wonderful it is to be in Your presence, saved by the blood of the Lamb. The future, no matter how bleak from this world’s perspective, is bright and wonderful from our heavenly perspective. We have a hope which transcends all grief, all sorrow, and all pain of the heart. You have shown us that these are temporary, but joy in Christ is eternal. Thank You for Jesus Christ – our hope of everlasting delight! Amen.