Read Galatians 2:11-3:5.

Note: The phrase translated, “by his observance of the law,” (Gal. 2:15,16, and Gal. 3:2), is literally, “by works of the law.” The phrase, “no [sinful] man,” which occurs in Gal. 2:16, is literally, “no flesh.” In his epistles, the Apostle Paul often uses the term, “the flesh,” to designate the old sinful nature, which so often expresses itself in and through our bodies.

Introduction⤒🔗

One day the British pastor and author, G. Campbell Morgan, was visiting a local coal miner. As they spoke together about the things of God, Dr. Morgan asked the man, “Are you saved?”

The miner replied, “I can’t answer that question, Sir. But I sure am trying.”

Then Morgan asked him, “Do you work down in the mine shaft?”

“Yes, Sir.” replied the man. “I work very deep in the mine.”

“Well, now,” continued Dr. Morgan, “at the end of the day how do you get up out of that mine shaft? Do you use your pick axe and climb up the side of the shaft?”

“Oh no!” laughed the miner. “That’s not how we get out. The company has provided us with an elevator. At the end of our shift we get into that elevator and it takes us up out of the shaft.”

“I see,” replied Dr. Morgan. “Now tell me, my good man, would you ever ignore that elevator and seek to climb up out of that mine shaft by yourself?”

“And,” interrupted Dr. Morgan, “the grace of God is the only way to get saved. Don’t ignore that either.”¹

We unintentionally reject the grace of God whenever we take our eyes off of Christ and rely upon our own efforts to gain acceptance with God. That is just the mistake the Galatians were making. The lesson for them and for us is this: Don’t reject the grace of God, because there is no other means by which we can be saved.

Don’t Reject the Grace of God, by Reverting Back to Works←⤒🔗

The Apostle Peter came to Antioch to visit the church in that city, a congregation composed predominantly of Gentile Christians. While there, he entered into complete fellowship with these fellow believers who were of a Gentile background, even going so far as to eat with them. As we have seen, by so doing, Peter was testifying to two truths. First, Peter was testifying that he himself was trusting in the grace of God for his salvation as that grace is offered to us in the person and work of the Lord Jesus Christ, and he was no longer trusting in his Jewish heritage, (i.e. his Jewish nationality and his observance of the Old Testament ceremonial regulations). Second, by his action he was testifying that the Gentiles did not need to become Jews in order to be saved, they need only to trust in the grace of God as it is offered in the person and work of Jesus Christ.

But when “certain men came from James,” Peter, in a moment of weakness, was intimidated by them and began to withdraw from fellowship with the Gentile Christians. Peter’s latest action, although not in harmony with his true beliefs, was nevertheless communicating the message that the Gentiles, indeed, did have to become Jews, submitting to the sacrament of circumcision, and taking upon themselves the obligation of observing the Old Testament ceremonial regulations in order to be saved. By his action, Peter was wrongly declaring that Jesus is not sufficient to save the Gentiles; they need to take upon themselves the full responsibility of producing a life that is pleasing to God, (one that is in complete accordance with His moral law and that is faithful to observe all of the Old Testament regulations).

At this point, the Apostle Paul stood up and rebuked Peter. He reminded him that the only source of salvation is the grace of God, not our personal efforts to comply with the law of God and the observance of religious regulations:

We who are Jews by birth, and not sinners from among the Gentiles, ¹⁶knowing that a man is not justified by his observance of the law, but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we might be justified by faith in Christ and not by our observance of the law, because no [sinful] man shall be justified by his observance of the law. Gal. 2:15-16

Now in verses 17-18, Paul points out to Peter the wrong and blasphemous conclusion that can be drawn from Peter’s hypocritical conduct. In verse eighteen, Paul provides an illustration: “if I rebuild what I destroyed, I demonstrate myself to be a law breaker.” A man has just finished tearing down a wall. But no sooner has he torn it down than he turns right around and begins to rebuild it! Does not his act of rebuilding indicate that it was wrong for him to have torn it down in the first place?

Verse seventeen contains Paul’s argument: “if, by seeking to be justified by Christ, we ourselves are also found to be sinners, is Christ then a servant of sin?” Being repulsed by such a false accusation, Paul immediately adds the exclamation, “God forbid!” 

Peter and Paul had grown up in Jewish households. Ever since childhood they had trusted in their Jewish identity and had sought to scrupulously observe the Jewish ceremonial regulations and the moral law, in an effort to gain salvation. They had kept themselves separated from the Gentile “sinners” so as not to become spiritually polluted by them.

But when Peter and Paul met Jesus the Messiah, the Son of God, He instructed them to trust in Himself alone for their salvation, trusting in His perfect righteousness and atoning sacrifice upon the cross of Calvary: He alone is able to save and He is fully sufficient to save.

Now when Peter and Paul placed their faith in the grace of God for their salvation, in effect, they were becoming like the Gentiles: men who could not take comfort in the fact that they had been born and raised in the covenant community of God’s people; men who could not claim to have conscientiously observed the Old Testament ceremonial regulations from their youth; men who knew that they did not measure up to the moral standard of God and could only cast themselves upon His mercy and trust in His grace for their salvation.

But if it were wrong for Peter and Paul to have stopped trusting in their religious heritage, and like the Gentiles, to trust solely in the grace of God as it is offered in Christ Jesus, who is to blame for their error? The answer is, Christ Himself is to blame, for it was Christ who instructed them to trust in Himself alone for salvation. Note John 6:40, where the Lord Jesus gives this testimony: “My Father’s will is that everyone who beholds the Son and believes in him should have eternal life; and I will raise him up at the last day.”

Thus, by his argument (vs. 17), reinforced by his illustration (vs. 18), Paul points out to Peter the ridiculous and even blasphemous conclusion that could be drawn from Peter’s inconsistent conduct. Of course, Christ, the divine Messiah, could not promote wrongdoing or give erroneous counsel. Of course, it was right for Peter and Paul to abandon all trust in themselves, their personal moral endeavors, and their religious heritage, and place their trust in Christ alone for their salvation.

In verse twenty-one, the Apostle Paul emphatically sets forth the true Christian position: “I do not reject the grace of God, for if righteousness could be achieved through the law, then Christ died needlessly.” We dare not reject the grace of God offered to us in Christ Jesus, because there is no other way by which we can be saved. Christ’s atoning death was absolutely necessary; Christ did not “die needlessly.” Because no one can measure up to God’s standard of absolute righteousness, as the Scriptures teach, “all have sinned and fall short of the glory of God” (Rom. 3:23), we need a Savior to supply a perfect righteousness on our behalf and to bear the righteous judgment of God on our behalf. The Scriptures declare, “now apart from the law a righteousness from God has been revealed... ²²the righteousness of God through faith in Jesus Christ to all those who believe” (Rom. 3:21-22).

Let us not reject the grace of God, by reverting back to works: once again seeking to merit our own salvation by relying upon our own efforts to comply with the perfect law of God. Let us not forget what Paul reminded Peter:

...knowing that a man is not justified by his observance of the law, but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we might be justified by faith in Christ and not by our observance of the law, because no [sinful] man shall be justified by his observance of the law. Gal. 2:16

Don’t Reject the Grace of God, by Forgetting What Has Happened to You←⤒🔗

In giving his Christian testimony, Paul declares that he “died to the law” (vs. 19). The principle involved here is the simple fact that the law has jurisdiction over a man only as long as he is alive. By way of example, note Romans 7:1-2,

Do you not know, brothers, for I am speaking to men who know the law, that the law has authority over a man only as long as he lives? ²For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage.

Death removes a man from the jurisdiction of the law. Once a man has died, the law can no longer impose its claims upon him and hold him liable and subject to punishment for non-compliance with its righteous claims. By way of illustration: After a man has died, the government tax collector no longer comes to his door demanding that he pay his taxes or suffer the consequence of serving a prison term.

Paul elaborates upon his assertion that he has died to the law by stating, “through the law I died to the law.” The moral law of God is constantly confronting us with the demand for obedience: “You must obey my laws and be careful to follow my decrees. I am the LORD your God. ⁵Keep my decrees and laws, for the man who obeys them will live by them. I am the LORD” (Lev. 18:4-5). Furthermore, for our disobedience, the law pronounces against us the sentence of death: eternal separation from the blessing of God, becoming eternally subjected to the righteous condemnation of God that our sinful lives deserve. Note Ezekiel 18:20a, “The soul that sins shall die.”

Here in Galatians 2:19, Paul is declaring that, in compliance with the law’s demand, he was put to death, and by his death he was consequently removed from the jurisdiction of the law: “I, through the law, died to the law.” But how could Paul, as a sinner, succumb to that awful fate of death: having the divine judgment of God enacted against him and being consigned to the pains of hell, and survive?

Paul’s explanation is contained in the statement, “I have been crucified with Christ” (vs. 20). When the Lord Jesus Christ died upon the cross of Calvary He was experiencing the pains of hell, the physical and spiritual awfulness of being separated from the blessing of God and being exposed to the righteous curse of God:

Surely he has borne our afflictions and carried our sorrows; but we regarded him as one who was stricken by God, smitten by him and afflicted [as an evildoer]. Isa. 53:4

When the sixth hour [of the day] arrived, darkness fell over the whole land until the ninth hour. ³⁴At the ninth hour, Jesus cried out with a loud voice, Eloi, Eloi, lama sabachthani? (which, being interpreted, means, My God, my God, why have you forsaken me?)Mk. 15:33-34

But because Christ is the Holy One of God, God the Father in His righteousness could not permit Christ to continue in that state of judgment, thus He raised Him up to the glory and blessing of His own divine presence. At Pentecost, Peter explained the necessity of Jesus’ resurrection by referring to the promise God the Father had made to His Holy One recorded in Psalm 16:10-11,

²⁴But God raised him from the dead, freeing him from the agony of death, because it was not possible for death to keep its hold on him... ²⁷because [it is written]: 'you will not abandon me to the grave, nor will you let your Holy One see decay. ²⁸You have made known to me the paths of life; you will fill me with joy in your presence.' Acts 2:24,27-28

Everyone who believes in the Lord Jesus Christ becomes spiritually united to Him in His crucifixion (“I have been crucified with Christ,”) and, subsequently, also joined with Him in His resurrection life. In seeking to understand this spiritual phenomenon, we might say that the moment you put your faith in the Lord Jesus Christ, you are drawn back into His crucifixion, joined with Him in His death, and, subsequently, also joined with Him in His resurrection life. This union with Christ in His crucifixion is not meritorious, (“Christ indeed died for sins once for all, the Righteous One for the unrighteous ones, so that he might bring us to God...” [1 Pet. 3:18a]), but it is profoundly personal.

Paul declares, “it is no longer I who live, but Christ living in me; and the life I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me.” His former identity, (“the old man,” as he calls it in Romans 6:6,) has been replaced by a renewed identity (“the new man.”) In this “death/resurrection” experience, the personal identity is not lost; it is profoundly transformed. By means of the believer’s union with Christ in the latter’s death and resurrection, the self-centered “I” of the “old man” is transformed into the Christ-centered “I” of “the new man.” As Paul will testify in his epistle to the Philippians, “for me, to live is Christ” (Phil. 1:21). Consider the testimony of a Christian man in reply to the question, “What has been the biggest change in your life since you became a Christian?” He answered, “Whereas formerly my life was self-centered, it has now become Christ-centered.” Thus, one great aspect of the Holy Spirit’s work of regeneration is that it produces a renewed identity, with a re-oriented personality.

It is by virtue of Christ’s death and resurrection, and the believer’s personal and spiritual participation in Christ’s death and resurrection, that the Christian has safely “died to the law.” By way of illustration: If you were to walk into the fiery flames just as you are, you would be consumed by them. But if you entered those flames clothed in an asbestos suit, you would be protected and could re-emerge unharmed. Likewise, by faith, we are received into the bosom of Christ, and by virtue of our union with Him we pass safely through the judgment of God and emerge into the blessing of God.

Let us not reject the grace of God, by forgetting what has happened to us. By virtue of having been crucified together with Christ, we died to the law and are no longer under its dominion: we are no longer dependent upon the law as the instrument of your salvation, Christ is now the source of our salvation. We are no longer liable to the punishment pronounced by the law; the righteous demands of the law were satisfied by Christ in His atoning death upon the cross of Calvary on our behalf and with us spiritually united to Him.

Let us ever bear in mind the Apostle Paul’s divinely inspired declaration, “you are not under law, but under grace” (Rom. 6:14b). What it means to be “under law” may be illustrated as follows: the law may be portrayed as an army drill sergeant who demands perfect performance from you as a recruit or you will be rejected in humiliation and disgrace. What it means to be “under grace” may be illustrated as follows: the Lord Jesus has condescended to become a “fellow recruit” and He now carries you on His back as He turns in the perfect performance that is required by the law.

Let us not reject the grace of God and go back to attempting to render the perfect performance that the law demands, but which we in ourselves are incapable of delivering. Let us not seek in any way to attempt to atone for our sins, since Christ has paid the price in full upon the cross of Calvary. Let us ever thank God for our Lord Jesus Christ and trust and rest in Him alone.

Don’t Reject the Grace of God, by Forgetting How You Received God’s Blessing←⤒🔗

In verse two of chapter three, the Apostle Paul asks the Galatians to reflect on the question, How did you receive the Holy Spirit?

The apostle inquires, “Did you receive the Spirit by your observance of the law, or by believing [the message] you heard?” He is asking, did the Galatians receive the Holy Spirit and His blessings as a reward for their personal works of merit that they performed? Or was it the result of hearing the gospel and responding to it in faith? Paul is seeking to refresh the Galatians’ memory, so that they might reflect upon the fact that it was “by believing [the message] you heard,” (i.e. by responding to the gospel in faith, trusting in the Lord Jesus Christ as He is offered in the gospel), that they received the Holy Spirit and His blessings.

In verse four, Paul refers to the many things the Galatians have experienced. Note: The Greek term (πασXω) normally translated, “to suffer,” also has the more basic meaning, “to experience;” the latter rendering is preferable in this present context. The apostle is here referring to the many spiritual blessings bestowed upon the Galatians by the Holy Spirit, foremost of which include access to God: “through [Christ] we...have access to the Father by one Spirit” (Eph. 2:18). Another blessing bestowed by the Holy Spirit is communion with God. According to Ephesians 2:22, the whole body of believers is being built together in order to be a dwelling place for God in which we will have communion with Him by means of the Holy Spirit: “you...are being built together...to become the place where God dwells by the Spirit.”

Let us not reject the grace of God, by forgetting how it is that we receive God’s blessing. The heavenly Father bestows upon us His Holy Spirit and His spiritual blessings, not as the reward for meritorious conduct, but for the sake of Jesus Christ our Savior. In reference to the outpouring of the Holy Spirit on the Day of Pentecost, the Apostle Peter testifies, “being exalted to the right hand of God, and having received from the Father the promised Holy Spirit, [Christ] poured out this which you now see and hear” (Acts 2:33). During the days of His earthly ministry, the Lord Jesus made this promise to all who would believe in Him:

Now on the last day, the great [day] of the Feast, Jesus stood and cried out, If anyone is thirsty, let him come to me and drink. ³⁸Whoever believes in me, as the Scripture has said, From within him shall flow rivers of living water. ³⁹Now he was referring to the [Holy] Spirit, whom they who believed in him were to receive... Jn. 7:37-39

Conclusion←⤒🔗

Just as that British miner would never reject the elevator as the means of ascending out of the mine shaft in favor of the futile effort of trying to climb up out of that shaft by his own efforts; so, too, we must never reject the grace of God as the means of our salvation in favor of relying upon our own efforts and supposed merit to gain favor and acceptance with God. This is the message both the Galatians and we need to remember: Don’t reject the grace of God, because there is no other means by which we can be saved.

Discussion Questions←⤒🔗

1. How does Paul describe his and Peter’s religious heritage? See Gal. 2:15. What did they come to realize (cf. Gal. 2:16a)? Why is this the case (cf. Gal. 2:16c; note Rom. 3:10, 23)? Consequently, what did they do (cf. Gal. 2:16b)? Do you come from a religious home; have you led a moral life in comparison to those who ignore God and His commandments; are you trusting in this heritage and lifestyle? Or, like Peter and Paul, have you recognized yourself to be a sinner in need of the Savior, the Lord Jesus Christ?

We who are Jews by birth, and not sinners from among the Gentiles... Gal. 2:15

By “sinners from among the Gentiles,”

Paul is referring to idol worshipers and blatantly immoral people; men who neither worship the LORD God nor observe His moral law.

...knowing that a man is not justified by his observance of the law, but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we might be justified by faith in Christ and not by our observance of the law, because no [sinful] man shall be justified by his observance of the law.Gal. 2:16

¹⁰There is none righteous, no, not one... ²³for all have sinned and fall short of the glory of God. Rom. 3:10, 23

2. But, if Peter and Paul were wrong to abandon their effort to gain salvation by their attempt to comply with the O.T. Law, placing their trust in Christ instead, and doing so at Christ’s command, what is one to conclude? See Gal. 2:17. How does the Apostle Paul react to such a blasphemous conclusion (cf. Gal. 2:17b)? Could Christ, “the Righteous One” (Acts 22:14), ever instruct us to do what is sinful? Far from abandoning the holy law of God, what is the purpose and ultimate result of our salvation by faith in Christ? See Rom. 8:3b-4 and Tit. 2:13-14,

But if, by seeking to be justified by Christ, we ourselves are also found to be sinners, is Christ then a servant ofsin? God forbid! Gal. 2:17

By being “found to be sinners,” Paul is referring to the fact that he and Peter acknowledged that they were in the same category as the pagan Gentiles and notorious sinners, for all have sinned and fall short of the glory of God, and therefore without any personal saving merit before God. In posing the question, “Is Christ...a servant of sin?” Paul is asking, Does Christ promote a lifestyle of sin by instructing us to abandon our (futile) efforts to conform to the Law of God, and place our trust in Him?

...God...by sending His own Son...condemned sin in the flesh, ⁴so that the righteous requirement of the law might be fulfilled in us... Rom. 8:3-4

...our great God and Savior Jesus Christ ¹⁴...gave himself for us, that he might redeem us from all iniquity and purify for himself a people for his own possession, zealous for good works. Tit. 2:13-14

3. What is Paul’s testimony as a Christian? See Gal. 2:19a. What sentence does the Law pronounce upon the man who fails to comply with its righteous demands? Note Ezek. 18:3-4. What amazing thing does Paul now tell us (cf. Gal. 2:19a)? But how could Paul, as a sinful man, in compliance with the just sentence of condemnation, succumb to death without being forever consigned to hell? See Gal. 2:20a. Is Paul’s testimony also your testimony?

I, through the law, died to the law... Gal. 2:19a

As I live, says the LORD God... ⁴...The soul that sins shall die. Ezek. 18:3-4

I have been crucified with Christ; it is no longer I who live, but Christ living in me... Gal. 3:20a

This union with Christ in His crucifixion is not meritorious, (“Christ indeed died for sins once for all, the Righteous One for the unrighteous ones, so that he might bring us to God...” [1 Pet. 3:18a]), but it is profoundly personal. In this spiritual union with Christ in His death and resurrection, the believer’s personal identity is not lost; it is profoundly transformed: the self-centered “I” of the “old man” is transformed into the Christ-centered “I” of “the new man.”

4. What does Paul tell us is the purpose and orientation of the Christian as he participates in Christ’s resurrection life? See Gal. 2:19b. How is this new life lived out in our everyday conduct? See Gal. 3:3; note, also, Zech. 4:6. As a Christian, are you relying upon the Holy Spirit to live the new resurrection life you have in Christ? Or are you futilely seeking to live that life in your own strength?

I, through the law, died to the law, (in order that I might live unto God)... Gal. 2:19

Are you so foolish? Having begun by the Spirit, are you now seeking to achieve your goal by human effort? Gal. 3:2-3

The point Paul is making is that just as the Holy Spirit has enabled us to depend upon Christ’s sacrifice for the forgiveness of our sins, so we must now depend upon the Holy Spirit for the grace and power to live the Christian life.

This is the word of the LORD... 'Not by might, nor by power, but by my Spirit, says the LORD of hosts.' Zech. 4:6

5. What does Paul ask these Galatian Christians? See Gal. 3:4. Upon becoming a Christian, what blessings have you experienced in your relationship with the Lord Jesus Christ?

Have you experienced so many things for nothing? if indeed it was for nothing. Gal. 3:4

Paul is referring to the many spiritual blessings the Galatians have received as a result of placing their faith in Christ; blessings that will be forfeited if they withdraw their faith in Christ and once again place it in themselves and their own ability to keep the Law of God.