Morning Message: Faith and Works (Part 2)

Bobservations' Column
Titled - "Faith and Works" Part 2
Written by: Pastor Bob Lawrenz

In last week’s teaching, The Apostle Paul exposed the hypocrisy of the Apostle Peter when Judaisers from Jerusalem came to Antioch, dispatched from the Apostle James. The cultural morals held by the Jews at that time were to not eat/share a meal with non-Jews. But Peter, as well as Barnabas, Paul’s companion in ministry, both fell away from the truth, and left eating with new Gentile converts to eat with the visiting Jews. This is “the fear of man,” and Paul confronted Peter face-to-face.

Paul’s conversion to Christ was because of a face-to-face exchange he had with Jesus, and three years being taught by God’s Spirit in Arabia let him realize what the law forced upon its followers. Forced works don’t come from faith, but from fear.

As Paul considers his own conversion, following the Law was nothing more than a series of fleshly works to appease the priests and leaders of Judaism. So, in today’s presentation, Paul’s confrontation with the Galatian Churches continues. Because of what the Judaisers (teachers of Jewish Law) brought to the Galatian Churches. he poses a series of questions to the Churches. Paul takes exception to Jerusalem’s envoys, and to the premise of their teachings.

Jewish converts were no longer Jewish, but Christians. And Gentile converts were no longer Gentiles, but Christians. The error can be placed at the feet of the Jews because they saw Christianity as a sect of Judaism, instead of a new-found faith based in God’s Son. Paul sees the Jews as antithetical to faith in Christ, while Peter still viewed Jesus’ teachings as updates and clarifications for the Jews. Paul understands that this new Christian faith worships the God of the Jews in an entirely new way: by faith instead of by works.

Paul reminds them that the Abrahamic Covenant was based in faith: Abraham believed God, and it was counted to him for righteousness. We should therefore remember that Abraham was once Abram the Gentile called by God to bring Messiah into the world through his descendants.

“For the promise that he should be the heir of the world was not to Abraham, or to his seed, through the law, but through the righteousness of faith.” - Romans 4:13

Bobservations' Column - Audio Version

Sunday Morning Message:

Romans 3:1-12 - "Faith and Works" Part 2

Summary/Additional Commentary & Definitions:

With a defense of his apostleship behind him, Paul spends the next two chapters defending the gospel he received by revelation. It is a gospel which proclaims justification by faith in Christ, not by keeping the works of the Law. As support, Paul begins by providing a personal argument, asking the Galatians to recall how they themselves had received the Spirit, and from Whom. That it came not by the works of the Law but through the hearing of faith should be obvious to them. If they were so begun in the Spirit, why seek to be made perfect by the flesh (1-5)?

For his next argument, Paul appeals to the Scriptures. First, Genesis 15:6 reveals that Abraham's faith was accounted to him as righteousness, and Genesis 12:3 foretold that in Abraham all the nations would be blessed. Therefore, those who are of faith are sons of Abraham and blessed along with him (6-9). As for the Law itself, the Scriptures reveal that those who are of the works of the Law are under a curse, while proclaiming that the just shall live by faith (Deuteronomy 27:26; Habakkuk 2:4). Christ, however, has redeemed us from the curse of the Law and made it possible for the blessing of Abraham to come upon the Gentiles, especially that the promise of the Spirit might be received through faith (10-14).

Continuing in his argument from the Scriptures, Paul reminds them that the covenantal nature of the promise made to Abraham means it cannot be broken. Therefore, the promise (along with its inheritance) to Abraham and His "Seed" (Christ) remained firm, even when the Law came along 430 years later (15-18). What was the purpose of the Law then? Paul answers that it was added because of transgressions until the Seed (Christ) should come. It was not against the promises of God, but because it could not provide life itself, it served the purpose of confining all under sin until the promise by faith in Jesus could be given to those who believe (19-22). Thus the law served to keep them under guard, kept for the faith which would afterward be revealed. To put it another way, it was like a tutor leading them to Christ where they could be justified by faith. Once faith had arrived, the tutor was no longer over them (23-25).

Paul then proceeds with a practical argument to prove we are justified by faith in Christ, which will be continued on into the fourth chapter. Through faith they have become sons of God in Christ, for in being baptized into Christ they had put on Christ (26-27). Being in Christ, they are now one in Him, with all racial, social, and sexual distinctions removed as it pertains to salvation. Being in Christ also makes them Abraham's seed and thereby heirs according to promise God made to him (28-29).

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Foolish (3:1) - This refers not to lack of intelligence, but to lack of obedience (cf. Luke 24:25; 1 Timothy 6:9; Titus 3:3).  Paul expressed his shock, surprise, and outrage at the Galatians' defection.

Who? (3:1) - The Judaizers, the Jewish false teachers, were plaguing the Galatian churches with false doctrine and undermining the gospel of Christ. 

Bewitched (3:1) - Charmed or misled by flattery and false promises.  The term suggests an appeal to the emotions by the Judaizers.

Evidently Set Forth (3:1) - Meaning "clearly portrayed".  The Greek word describes the posting of official notices in public places.  Paul's preaching had publicly displayed the true gospel of Jesus Christ before the Galatians. 

Crucified (3:1) - The Crucifixion of Christ was a one-time historical fact with continuing results into eternity.  Christ's sacrificial death provides eternal payment for believers' sins (cf. Hebrews 7:25), and does not need to be supplemented by any human works. 

Received Ye the Spirit (3:2) - The answer to Paul's rhetorical question is obvious.  The Galatians had received the Spirit when they were saved (Romans 8:9; 1 Corinthians 12:13; 1 John 3:24, 4:13), not through keeping the law, but through saving faith granted when hearing the gospel (cf. Romans 10:17).  the hearing of faith is actually hearing with faith.  Paul appealed to the Galatians' own salvation to refute the Judaizers' false teaching that keeping the law is necessary for salvation.

Are Ye So Foolish? (3:3) - Incredulous at how easily the Galatians had been duped, Paul asked a second rhetorical question, again rebuking them for their foolishness.

Begun in the Spirit . . . By the Flesh (3:3) - The notion that sinful, weak (Matthew 26:41; Romans 6:19), fallen human nature could improve on the saving work of the Holy Spirit was ludicrous to Paul.

Suffered (3:4) - The Greek word has the basic meaning of "experienced," and does not necessarily imply pain or hardship.  Paul used it to describe the Galatians' personal experience of salvation in Jesus Christ. 

Many Things (3:4) - This refers to all the blessings of salvation from God, Christ and the Holy Spirit (cf. Ephesians 1:3).

If Indeed it was in Vain (3:4) - See Luke 8:13; Acts 8:13,21; 1 Corinthians 15:2; 2 Corinthians 6:1; 13:5,6.

Sons of Abraham (3:7) - Believing Jews and Gentiles are the true spiritual children of Abraham because they follow his example of faith (cf. v. 29; Romans 4:11, 16).

Scripture, Foreseeing (3:8) - Personifying the Scriptures was a common Jewish figure of speech (cf. 4:30; John 7:38, 42; 19:37; Romans 9:17; 10:11; 11:2; 1 Timothy 5:18).  Because Scripture is God's Word, when it speaks, God speaks.

Preached the Gospel to Abraham (3:8) - The "Good News" to Abraham was the news of salvation for all the nations (quoted from Genesis 12:3; 18:18). See Genesis 22:18; John 8:56; Acts 26:22, 23.  Salvation has always, in every age, been by faith.

Those Who are of Faith . . . Abraham (3:9) - Whether Jew or Gentile.  The OT predicted that Gentiles would receive the blessings of justification by faith, as did Abraham.  those blessings a poured out on all believers because of Christ (cf. John :16; Romans 8:32; Ephesians 1:3, 2:6, 7; Colossians 2:10; 1 Peter 3:9; 2 Peter 1:3,4).

As Many as are of the Works of the Law (3:10) - Those attempting to earn salvation by keeping the Law.

Under the Curse (3:10) - Quoted from Deuteronomy 27:26 to show that failure to keep the law perfectly brings divine judgment and condemnation.  One violation of the law deserves the curse of God. (cf. Deuteronomy 27, 28).

All Things (3:10) - No one can keep all the commands of the law - not even strict Pharisees like Saul of Tarsus (Romans 7:7-12).

Justified (3:11) - Made righteous before God.

The Just Shall Live by Faith (3:11) - Paul's earlier OT quote (v.10; cf. Deuteronomy 27:26) showed that justification does not come from keeping the law; this quote from Habakkuk 2:4 shows that justification is by faith alone (cf. Hebrews 10:38).

The Law is not of Faith (3:12) - Justification by faith and justification by keeping the law are mutually exclusive, as Paul's OT quote from Leviticus 18:5 proves.

Christ Has Redeemed us from the Curse of the Law (3:13) - The Greek word translated "redeemed" was often used to speak of buying a slave's or debtor's freedom.  Christ's death, because it was a death of substitution for sin, satisfied God's justice and exhausted His wrath toward His elect, so that Christ actually purchased believers from slavery to sin and from the sentence of eternal death (4:5; Titus 2:14; 1 Peter 1:18; cf. Romans 3:24; 1 Corinthians 1:30; Ephesians 1:7; Colossians 1:14; Hebrews 9:12).

Having Become a Curse for Us (3:13) - By bearing God's wrath for believers' sins on the cross, Christ took upon Himself the curse pronounced on those who violated the law.

It is Written (3:13) - The common NT way (sixty-one times) of introducing Old Testament quotes.  Deuteronomy 21:23 is quoted. 

The Blessing of Abraham (3:14) - Faith in God's promise of salvation.

Promise of the Spirit (3:14) - From God the Father. Cf. Isaiah 32:14; 44:3; 59:19-21; Ezekiel 36:26, 27; 37:14; 39:29; Joel 2:28,29; Luke 11:13; 24:49; John 7:37-39; 14:16, 26.

Morning Message: Faith and Works

Bobservations' Column

Titled - "Works vs. Faith"
Written by: Pastor Bob Lawrenz

In the Seven Letters to the Churches which were in Asia, recorded in Revelation 2 and 3, we read that each church had unique problems that warranted correction. But one thing becomes clear in every church, that is, that loving faith through grace leads us to correct doctrine.

Many churches respond to Jesus by entering into a works-based salvation, and it’s easy to follow that example because Jesus did good works throughout His ministry. But something is missing, because works becomes the goal.

In Matthew 9:20-22 we read of a specific woman. She had heard of Jesus and His ability to bring healing. He was nearby; crowds had gathered; He was teaching and healing others! But she was unclean because of a disease. If only she could get to Him, even just to touch the hem of His garment. She saw Him as her last chance to be healed. She stayed low to not draw attention to herself because of her uncleanness. She reached out to touch just His garment.

Jesus did not feel her touch, but he suddenly turned because He sensed His healing power go out to someone! “Who touched me?” He asked. He looked down to where she was and understood; “Daughter, thy faith has made the whole.” Jesus perceived her faith, and His healing flowed out to her.

We see in all of His healings that it took the faith of those healed to get to Him for the healing to begin. The man with the withered hand; the man born blind; the paralytic, and blind Bartimaeus on the road near Jericho; all had faith just to get to Jesus. Faith and works go hand-in-hand to complete God’s work in us. But God’s gift of faith comes first. Then good works follow.

We look to be healed, and Jesus looks for our faith, and in Ephesians 2, we learn that even our faith is a gift from God, so that no human can boast of their own faith. Exercise that gift of faith you have received and watch what happens. You will find His strength to endure, and your mind to understand what true healing is meant to be. (Matthew 9:18-26; Mark 5:21-43; Luke 8:40-56)

“Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.” - James 2:18

Bobservations' Column - Audio Version

Sunday Morning Message:

Galatians 2:14-21 - "Faith and Works"

Summary/Additional Commentary & Definitions:

Galatians 2:14-21 discusses the core of the gospel: justification by faith in Jesus Christ, not by the works of the law. Paul confronts Peter's hypocrisy in publicly distancing himself from Gentile Christians after initially fellowshipping with them. Paul argues that if righteousness could be attained through the law, then Christ's death would have been unnecessary. He emphasizes that believers are crucified with Christ, and it is no longer they who live, but Christ who lives in them.

What do the scriptures teach about justification?

First, “Justification is the ACT OF GOD whereby He declares the believing sinner righteous in Jesus Christ.” In other words, it is an act, NOT a process. No Christian is “more justified” than another. Later in Galatians we’ll talk about another fifty-cent word, Sanctification. Now that’s a process. Sanctification is the continual process God uses to conform us to the image of His Son.

Justification isn’t something we do; it’s something God has done. The Bible speaks of justification as a done deal. Paul wrote, “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1) He didn’t say “we are being justified,” or “we will be justified.” It was a past reality. We HAVE been justified.

Second, “Justification is the act of God whereby He DECLARES the believing sinner righteous in Jesus Christ.” In other words, it doesn’t mean God MAKES you righteous. If you don’t feel very righteous, that’s okay. In our sinful nature, there is nothing good about us. Justification involves courtroom language. The Judge DECLARES you righteous, even though you’re guilty. In justification God says, “Not guilty. Never guilty. Never guilty again!”

Third, “Justification is the act of God whereby He declares the believing SINNER righteous in Jesus Christ.” God justifies sinners, not “good people.” The reason some people haven’t been justified is because they continue to insist they’re good people; they refuse to admit they are sinners.

Finally, “Justification is the act of God whereby He declares the believing sinner RIGHTEOUS in Jesus Christ.” I’ve been talking a great deal about righteousness in this Galatians series. A few weeks ago a lady came back to the Bethany Suite after the message and said, “I’m a little confused about what ‘righteousness’ is. Can you explain it to me in simple terms?” For a second I smiled as I thought, “There are entire theological libraries devoted to that topic, and I’m going to summarize it in one sentence?” So after thinking for a second I said, “Righteousness simply means ‘right standing’ before God.” That’s it in a nutshell. A sinner standing in his or her own attempts at righteousness can’t stand before a Holy God. But when we stand before God IN Jesus Christ, we are clothed in HIS righteousness, and as Paul wrote in Ephesians 3:12, “In him and through faith in him we may approach God with freedom and confidence.” If you try to approach God on your own goodness, you can’t stand—you’ll die. But if you approach God in Jesus, He sees the righteousness of Jesus.

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

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.

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.