Ralph Porter

© 2003

    How do we evaluate godly living? What do we watch for to determine who is in fellowship with God? In the words of one prominent educational writer: "How do I know one when I see one?"

    Throughout the history of the church there has been no shortage of people who have been prone to answer that question on the basis of somebody's rule book. "Do they play by our rules?" The Judaizers of Paul's day were trying to get the church to use the Mosaic law as their rule book. If you wanted to walk with God, you had to follow the rules. In his letter to the Galatian church, Paul is dealing with a church that started out down the road of faith. Now, they want to try to live so as to please God by a rule book.

    Paul responds that it's impossible to reconcile salvation by faith with walking by law. Either everything is based on faith, or everything is based on law. You can't have it both ways! Paul affirms that we're free because we're in Christ. We aren't under law--any law!

    We come to God by faith in Christ, and continue living every day a life based on faith, not on works of the law. From beginning to end our relationship with God is based on the work Christ did on the cross. We started out by faith; we had to stop trying to do it ourselves, and rest in Him. Now walk that way. Stop trying to do it yourself! Colossians 2:6-7 affirms the same principle:

        Just as you received Christ Jesus as Lord, so continue to walk in Him, being rooted 

    and built up in Him, strengthened in the faith as you were taught, and overflowing 

    with thankfulness.

    We don't walk by obeying the law any more now than we received eternal life by keeping the law. We started by faith, we're rooted in and built up by that faith. Therefore, now we ought to walk that way.

    In the first two chapters of the letter, Paul defends his authority as an apostle and the divine origin and affirmation of his message. After his initial greeting, in which he demonstrates that his message was revealed to him by God Himself, in 1:6-9 Paul expresses his surprise that they have so quickly and easily departed from the fundamental premise of the gospel.

    He makes clear that how we walk in order to please God is an integral part of the gospel. The so-called "gospel" of earn your own way is not "good news!" No one is ever good enough to make it that way! The good news is that although we could never satisfy God's demands on our own, He has already provided all we need by the death of His Son. Salvation never has and never will depend on our ability to please God. Anyone who would dare change this gospel ought to be condemned.

    After Paul introduces the problem which has motivated him to write, he reviews the history of how God changed his life and called him to ministry. The lengthy account of his story makes clear that his message isn't a human philosophy (1:10-11). It isn't the kind of scheme humans would ever invent. If we wrote it, we would require you to do something to receive eternal life and become part of God's family.

    Paul's message was revealed by God (1:12). When he presented his teaching to those who held positions of leadership, they didn't give it authority. His message was merely affirmed by godly leaders (1:13-2:10). They acknowledged that God had spoken through him.

    Paul concludes his personal story with a lengthy account of an occasion when he was obligated to reprimand Peter because of these same basic principles he is now defending. Peter's acceptance of the rebuke indicates that he acknowledges Paul's authority. Instead of challenging Paul's authority and questioning his right to confront him, Peter later confirms his recognition of Paul's authority.

    In 2 Peter 3:15-16, Peter refers to Paul with several significant affirmations of Paul's ministry. He describes Paul as "our dear brother." He tells his reader that Paul writes with the wisdom which God gave to him. It is especially significant that Paul's letters are referred to as "Scripture," which is included with other Scriptures that false teachers twist.

Peter's inconsistent conduct confronted   2:11-14

        When Peter came to Antioch, I opposed him to his face, because he was 

    clearly in the wrong. Before certain men came from James, he used to eat 

    with the Gentiles. But when they arrived, he began to draw back and 

    separate himself from the Gentiles because he was afraid of those who 

    belonged to the circumcision group. The other Jews joined him in his 

    hypocrisy, so that by their hypocrisy even Barnabas was led astray.

        When I saw that they were not acting in line with the truth of the gospel, 

    I said to Peter in front of them all, "You are a Jew, yet you live like a Gentile 

    and not like a Jew. How is it, then, that you force Gentiles to follow Jewish 

    customs?

    Although Peter's doctrine is correct, Paul is obligated to confront him because of his inconsistent conduct. He is concerned about Peter's conduct because, like the old saying, "Actions speak louder than words!" My grandmother used to say, "What you are speaks so loudly I can't hear what you say!"

    Peter fell into the Judaizers' trap! The Judaizers said: "Godly people hang out with God's people." That is, they hang out with other Jews. Godly people stay away from pagans--even pagan converts! Paul has been teaching that in Christ, there is no Jew/Gentile distinction. There is no difference between slave and free, between male and female.

    Peter accepted that principle as being from God. In fact, he had been the person God used in Acts 10 and 11 to reveal that truth to the church. God spoke to Peter and sent him to proclaim the gospel to Cornelius and his house. Because of that teaching, Peter ate with pagan converts when no one else was around (11-12a). He said there was no difference between Jews and Gentiles. He made it his practice to eat with them freely and regularly. According to legalistic standards, this would be "sin." It wasn't permitted! It would contaminate him! However, God showed him that this law was no longer in effect.

    Nevertheless, when James sent representatives from Jerusalem to see what's going on, Peter's actions indicate there's still a difference! When the Jewish delegation came to town, Peter withdrew from the pagan converts (12b). He was afraid of what the Jewish party would think! They were afraid the Jews wouldn't accept them if they saw this conduct and didn't like it. They went for people's approval, rather than stand for truth God had shown them. Other Jewish believers were led astray by Peter's conduct also (13). Even Barnabas went along with them!

    Paul was obligated to confront Peter about what they were doing (14). "I saw they weren't walking straight with reference to the truth of the gospel." Literally what he says is that I noticed that they were not "orthopedically correct!" They weren't walking straight!

        "You are a Jew yourself"

        "You are willing to act like pagan people, instead of like a Jew."

        "Why do you pressure pagans to act like Jews?"

    Peter's actions showed that, in spite of his words to the contrary, it really is important to be a Jew. To be an equal citizen with equal rights, you had to become a Jew. What he did put pressure on non-Jews to become Jews.

Paul's warning about the danger of inconsistent conduct   2:15-21

    Following the account of his confrontation with Peter, Paul explains the doctrinal issues involved in that confrontation. His doctrinal approach to the issue motivates some commentaries to begin the doctrinal discussion of Galatians here. However you may view the relationship of this passage to the doctrinal development of the book, it is apparent that the following doctrinal presentation is based on Paul's confrontation with Peter and addresses the issues raised by Peter's inconsistent conduct. Paul emphasizes three main thoughts:

Jews have been declared righteous by faith in Christ 15-16

         "We who are Jews by birth and not 'Gentile sinners' . . . "

    Paul includes himself with the other Jews in acknowledging that as Jews they are God's people. They aren't like those "sinful pagan Gentiles!" We aren't like "those sinners!" We were born Jews! However, even though we are part of the people of God, we've learned that no one is justified by works of law--not even us!

         ". . . [We] know that a man is not justified by observing the law, but by faith 

    in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be 

    justified by faith in Christ and not by observing the law, because by observing 

    the law no one will be justified."

    Paul affirms what all godly Jewish people had to learn: "We had to come to God by faith in Christ." No one is declared righteous by obeying the law (16a). The law couldn't save us! People are declared righteous by faith in Christ (16b). Even we Jewish people had to trust Christ to be declared righteous (16c). If we aren't bound by law, why do we try to bind them by it?

    He repeats that concept three times in one verse! Do we get the point?!!! If he tells us something once we might miss it. Maybe even twice. But if he emphasizes his thought three times, we should pay attention! No one is declared righteous by keeping the law! People are declared righteous before God through faith in Christ Jesus. Our position before God is based on trusting in Christ--not keeping the law!

Making rules basis of righteousness affirms our sinful condition   17-19

        "If, while we seek to be justified in Christ, it becomes evident that we 

    ourselves are sinners, does that mean that Christ promotes sin? Absolutely 

    not! If I rebuild what I destroyed, I prove that I am a lawbreaker. For through 

    the law I died to the law so that I might live for God.

    Paul's second main theological thought could be easily lost in the complex expression of it. To be justified by Christ, you have to leave the law's justice behind. If at any point we try to introduce a list of rules, all they can do is demonstrate that we're still rebellious, sinful people. Even if we invent our own code of laws, we still don't obey the standard completely all the time. All you have to do to demonstrate that I'm still sinful is add a thirty mile per hour speed limit down here on Fox Farm Road! Add law and you'll demonstrate that we're still sinners.

    Paul's thought is captured by the New Living Translation:

        "But what if we seek to be made right with God through faith in Christ and then 

    find out that we are still sinners" Has Christ led us into sin? Of course not! Rather, 

    I make myself guilty if I rebuild the old system I already tore down. For when I tried 

    to keep the law I realized I could never earn God's approval. So I died to the law so 

    that I might live for God. I have been crucified with Christ."

    People declared righteous by faith are still sinners (17a). The fact of our sinful condition doesn't make Christ a participant in sin (17b)! Reintroducing rules just proves that we're still lawbreakers (18-19). When we do this, we become, just like pagan Gentiles, "lawless" and "sinners," because there's no difference (Rom. 3:21-23). We put ourselves on the same level they're on! We're "outside law"--just like lawbreakers and sinners.

    The moment we try to reestablish legal system, we go back to same old problem: law condemns. Law demonstrates that I'm a sinner--condemned as a law breaker. The law was given for Jews as God's people, not for Gentiles. But even for the Jews justification is not based on the law, but on faith. All the law can do is condemn. Law always does the same thing! Law always condemns us! But we've died to the law. We have a different standard.

Christ now lives in me   20-21

          I have been crucified with Christ and I no longer live, but Christ lives in me. 

    The life I live in the body, I live by faith in the Son of God, who loved me and 

    gave himself for me. I do not set aside the grace of God, for if righteousness 

    could be gained through the law, Christ died for nothing!"

    "I have been crucified together with Christ" (20a). Christ has liberated us from the law by putting us to death. Christ died because of the law. I am crucified with Christ, therefore, I am dead. Therefore, the law has no power over me. Therefore, the law can't give me orders, nor condemn me. Therefore, now I can really live. I can live for God. I live by faith

    I am no longer living my own life (20b). Christ lives His life in me (20c). He now lives out His life, by His power, through me. Therefore, I live by faith in Him (20d). My present life is based on the principle of faith. I have trusted Christ, the Son of God, who loved me and gave Himself for me. Law brings death; but Christ produces life.

    My new life is based on God's grace; not my works (21). Paul's thought isn't that we might somehow invalidate and thereby lose our salvation. He is continuing to emphasize the contrast between two opposing systems. If salvation is based on grace, then it's not accomplished by our works. If it's based on our ability to do what's right, then God's grace is left out.

    Which would you rather choose? Would you rather base your standing before God on your own feeble attempts to do what's right all the time? Or would you rather base it on what God's Son did by living a sinless life and dying on the cross for us? Paul says, "I will not bypass nor lay aside God's grace." I don't want to leave grace out of the equation.

    To seek righteousness by law bypasses the grace of God. If it were possible to achieve righteousness by keeping the law, then Christ would not have needed to die. Man could be saved by his own efforts. Since this isn't possible, all a person can do by the law is condemn himself. Christ died for condemned people to demonstrate God's grace and make possible salvation

    If we return to the law, we reject grace and Christ's death becomes useless. I won't do that! Either it's ALL grace, or it's not grace at all! When you add law to Christian experience, the result is condemnation. The only way to live before God, is to die to the law.

    Peter hadn't thought about the consequences of his inconsistent conduct! He was only thinking about avoiding criticism. To escape the conflict, Peter unthinkingly reestablished the distinction between Jew and Gentile and reestablished the law as a basis for fellowship.

    Paul's warning introduces three lessons based on the encounter between Paul and Peter--

three continual dangers to watch out for:

        1) The danger of compromise (2:12)

                Giving up what's right because of group pressure.

        2) The danger of hypocrisy (2:13)

                They knew what was right. They were preaching that God had taken

                    away the distinction.

                To maintain a good appearance before the Jewish observers, they faked a different

                    code of conduct.

        3) The danger of a bad example (2:13)

                Peter led others astray with him. Even Barnabas, a leader in Gentile ministry,

                    followed his example.

    We have two obligations when faced with the truth:

        1) Truth obligates us to live in a way which is consistent with what we believe (2:14a).

        2) Truth obligates us to correct those who don't live according to the truth (2:14b). 

                Don't criticize them in public--but do correct them!

    Finally, we ought to learn one essential truth from Peter's example: When you add law to any area of our Christian experience, law only serves to condemn us! The end result is the loss of freedom and loss of enjoyment of the Christian life. Freedom to enjoy godly living is produced by faith in Christ!

How do we fall into Peter's trap?

    How do we allow inconsistent conduct and attitudes to creep into our lives today? We aren't likely to stop hanging out with pagans when the Jewish party comes to town! So how do we act like Peter?

    We say we're saved by trusting Christ alone, plus nothing! We say we walk on the basis of faith--not law! But then we get out the rule book! What rules do we use to determine godly conduct? Do we watch for people's love for God and their desire to walk with God and please Him? Or, do we look to see if they, _______. (You fill in the blank, what do you watch for??)

    I made a list of some of the things Christians I talk to have included in their rule book for Christian living and for fellowship with God:

        Do they participate in social drinking?

        Is the length of their skirts too short?

        Is the length of their hair too long?

        Is their car or house too showy?

            They're so worldly and materialistic! Christians ought to be humble; not show-offs!

        Do we attend the same church activities?

            Why aren't they here tonight? Godly people ought to be at _____!

        Do we enjoy the same kind of music?

            How can they listen to that garbage?!!

        Do we have the same standards for our family?

            Do their children act the way mine are supposed to?

        Do we make the same choice for our kids' schooling?

            If God has led us to make this choice, it must be right for all God's people!

    All of these criteria put the focus on external measurements. They all force us to evaluate on the basis of somebody's "Rule Book for Godly People." When you add law to any area of our Christian experience, law only serves to condemn us! Freedom to enjoy godly living is produced by walking by faith in Christ! How about you? Are you enjoying walking with God?