The End of the Law

BIG WORDS, BIG TRUTH – “Don’t let the big words keep you from the big truth.”

In chapter 5 of “The end of the Law,” Jason Meyer uses some five-syllable words that may scare some folks away.  I hope not.  With that hope in mind (and my apologies to Meyer), I’d like to try and put the proverbial cookies on a lower shelf.  Before I do, please understand, Meyer has much more to say about the definition and role of the Law and nothing short of a complete reading would do his work justice.

Chapter 5 Contexts of Contrast, Galatians 3 and 4

“The problem with the law is three-fold: (1) anthropology, (2) ontology, and (3) chronology.”  Having already rehearsed this structure of Meyer’s argument with several church folk, I know your response may be, “Uh?”  However, by understanding these headings as clear truths from the biblical text, I believe our understanding of our freedom in Christ is expanded.  That is a goal worth thinking hard about.  So, let’s try…

Anthropology, or the insufficiency of the Law has a “man-centered” problem.  All are under a curse, because no one can keep all of the Law (Gal. 3:10).  That’s one reason “it is evident that no one is justified before God by the law” (Gal. 3:11).  Since Genesis 3, all “mankind” has a sin problem, which results in a total inability to please God by performance.  That’s a “human” or anthropological problem.

Ontology deals with the reality, the existence, or true nature of something.  In other words, what is the true nature or biblically stated ability of the Law?  “For if a law had been given that could give life, then righteousness would indeed be by the law” (Gal 3:21).  The point is, that the law was never given to “give life.”  Therefore, no matter how much a person seeks their approval from God by keeping the law, it will never work, because it was never designed to work…it is not in its nature.

Chronological problem is a problem of time.  That is, the law was given for a certain time period.  Paul writes about Abraham and then explains, “This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God… (Gal. 3:17).  The promise of God (without the law) came to Abraham by faith 400 years before the Law existed.  The law was guardian (much more could be said about this, but for now, focus on the time oriented point) “until Christ came” (Gal 3:24). “But now that faith has come, we are not longer under a guardian” (Gal 3:25).  There was a time before the law was in effect and there is a time after the law was in effect, that’s chronology.

There is so much more to be said about the role of the law, but as Christians under the new covenant of Christ blood we do not live under the covenant of the law. No one can, because we all have a sin problem and even if we could we would not find peace with God, because the law was never designed to give peace.  In fact, it was given for a temporary period of time to increase sin.  Today, it is “obsolete” (Heb. 8:13).

Live Free!

PB

Thesis: In the Apostle Paul’s indictment of the Galatians, we may uncover the source of their heresy from four possible choices, Paul, the Judaizers, the Law, or themselves.

The Apostle Paul’s Indictment – “Who Has Bewitched You?”

1.  Paul – The defense that Paul gives reveals that he and his teaching were being criticized as the source of the Galatians problem.
2.  Judaizers – The accusations leveled against the Galatians reveal an outside source to the Galatian conflict.
3. Law – The heart of the Letter to the Galatians (3&4) may reveal that the Law of Moses is the true source of the Galatian heresy.
4. Themselves – The tone and content of Paul’s indictment reveal the culpability of the Galatians in the distortion of doctrine.

Application – Who has bewitched you? How have we gotten off track and how do we get back?

1. Understand the truth and application of the gospel.
2. Understand the law and the role of human effort.

Click here to listen

Title:   Justified By Faith

Text:   Galatians 2:15-21

Thesis:  In order to understand what Paul is telling Peter in this passage, we need to define some two terms and understand how they’re used in our lives, especially in time of trouble.

1. What does “justified” mean and what effects does it have toward the believer?
2. What are “works of the law” and how do they relate to the believer?

Application:  How does this apply to my salvation and spiritual growth?

 “But man’s weakness and misery is so great, that in the terrors of conscience and danger of death, we behold nothing else but our works . . . [and we say] would to God that I might live longer to amend my ways . . . [but] the afflicted and troubled conscience hath no remedy against desperation and eternal death, unless it takes hold of the promise of grace freely offered in Christ . . .”  Martin Luther

* The outline is credited to Tom Schreiner, Galatians in the Exegetical Commentary on the New Testament, Zondervan 2010.

Click here to download the audio.

Those who had infiltrated the churches of Galatia may have been Jewish believers from Jerusalem, who relied on this fact to carry sufficient authority in the minds of these new Christians. That authority would insure their approval and acceptance by the true church and their fellow believers.

1. The Chain of Approval

Working for man’s approval denies the possibility of peace and working for God’s approval denies his grace.

2. The Chain of Authority

When the tradition of men (even the church) becomes our working authority, the gospel can become enslaved.

3. The Chain of Acceptance

Wherever the acceptance of the majority reigns as sovereign, the glory of God will be obscured.

Proverbs 29:25–27 (ESV)

The fear of man lays a snare, but whoever trusts in the LORD is safe. 26 Many seek

the face of a ruler, but it is from the LORD that a man gets justice. 27 An unjust man is

an abomination to the righteous, but one whose way is straight is an abomination to the

wicked.

Further Reading:

Tim Keller, “Galatians for You”

Tom Schreiner, “40 Questions on the Law”

Greg Gilbert, “What is the Gospel?”

Elyse Fitzpatrick, “Because He Loves Me”

For the purpose of this post, the answer lies in a discussion of worldviews. I will never forget sitting in the university cafeteria in 2004 having a discussion with a group of fellow professors, when the ethics prof asked, “I hear a lot of talk these days about worldviews…what in the world is a worldview?” In a nutshell, a worldview is the collection of one’s core values that formally or informally shape the way he or she thinks about everything in general, but about ultimate reality, specifically. So, a worldview would address the big questions like, where did I come from, why am I here, and what happens after death, etc. In this regard, I repeat, Americans are all over the map. That is, our worldviews are so varied it can be difficult at times to find anything in common.

Stanley Hauerwas, ethics professor at Duke University writes, “ . . . when you live in a liberal society like ours, the fundamental problem is how you can achieve cooperative agreements between individuals who share nothing in common other than their fear of death.” However, I venture to challenge even this commonality. Not even all Americans regard death as something to be feared (a point that Hauerwas clearly holds).

In his letter to the Galatians, the Apostle Paul first establishes the foundation of our faith in the power of “God the Father, who raised him [Jesus Christ] from the dead . . .” and then declares that Christians have been raised with him to be “delivered from this present evil age” to inhabit a “new creation” (Galatians 1:1-3; 6:15). This biblical worldview causes Paul, perhaps shockingly, to proclaim, “For me to live is Christ, and to die is gain” (Phil. 1:21). By no means is he demeaning the value of life (Psalm 139). Nevertheless, his biblical worldview says his hope lies in the world beyond this one, a world he “eagerly” awaits (Gal. 5:4).

Paul’s Letter to the Galatians clearly emphasizes the walk of the Christian in and through this world, but the inheritance of future grace is always in view.

“If in Christ we have hope in this life only, we are of all people most to be pitied” (1 Cor. 15:19).

Buz McNutt

Click here to listen or here 4.21.13 to download.

Paul and His Point

Galatians 1& 2

Paul begins the letter as a restrained writer whose purpose in writing is too

often mistaken as a personal attack on his calling and ministry when the real

reason is the rejection of self-vindication through the keeping of the law and

defense for the truth of the gospel of grace.

It has been said, perhaps as one untimely born, that Martyn Lloyd-Jones was the last

of the Puritans. No preacher can say he has studied preaching if he has neglected Loyd-

Jones’ “Preaching and Preachers.”

In his biography, Ian Murray quotes Lloyd-Jones in a lecture he delivered to

preachers: ‘Go to the eighteenth century! In other words read the stories of the great tides

and movements of the Spirit experienced in that century…There is nothing more important

for preaching than the reading of Church history and biographies.’

Reading stories of Christians who lived in past ages opens up for us whole new

windows on the meaning of Christian faithfulness and fresh ways of expressing genuine

biblical faith.

Indeed, it is the Book of Books, the Bible itself that reads, “seeing we have so great a

cloud of witnesses . . .” (Heb. 12).

In the first 5 verses of this letter we see the Restrained Writer, the Real Reason, and

Redeemed Recipients of Paul’s Letter to the Galatians.

1.The Restrained Writer = Paul

The opening word of the Letter to the Galatians reads, “Paul.” The first two chapters are dominated by the Apostle’s Christian testimony. Retelling his God story is an important part of Paul’s ministry (see also Acts 9; 22; 26; 1 Cor 15).

Anytime we introduce the beginning of a new sermon series it is important to discuss certain basic questions such as, who wrote it, to whom was it written, what is the main theme or purpose of writing, etc. Galatians is unusual in this regard, because not only does the author identify himself, but we get a portion of his biography as well.

Born in Tarsus in Cilicia (c. 5 AD ?)

The tribe of Benjamin & a Pharisee

Educated in Jerusalem under Gamaliel

A persecutor of the Christian church

Encounter the risen Lord Jesus

Converted & baptized in Damascus

Taught in Arabia & returned to Damascus

First Jerusalem visit

after 3 years

Sent home to Tarsus

Second visit to Jerusalem after 14 years

Returned to Antioch & confronted hypocrisy

I call him the Restrained Writer, because as the letter begins there are parts of the

salutation that appear normal and other parts that cloak the purpose of the letter. Notice

William Hendriksen’s opening lines,

Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 8: Exposition of Galatians. New

Testament Commentary (29). Grand Rapids: Baker Book House.

“The spiritual atmosphere is charged. It is sultry, sweltering. A storm is threatening.

The sky is darkening. In the distance one can see flashes of lightning; one can hear faint

muttering sounds. When each line of verses 1–5 is read in the light of the letter’s occasion

and purpose (see Introduction III B, pp. 16–19) the atmospheric turbulence is immediately

detected. The apostle, though in perfect control of himself, for he is writing under the

guidance of the Holy Spirit, is greatly agitated, deeply moved. His heart and mind are filled

with a medley of emotions. For the perverters there is withering denunciation springing

from holy indignation. For the addressed there is marked disapproval and an earnest

desire to restore.”

2. The Real Reason

Paul’s letter to the Galatians was addressed to a group of churches in Galatia, a region of

present-day Turkey. Paul had preached the gospel in these churches. He wrote to counter

those who taught that Christians must be circumcised in order to be accepted by God. Paul

began with a defense of his apostolic authority (chs. 1–2), . . . An Introduction to Galatians

found in a popular study Bible.

“the first theme we see in the letter is Paul’s authority as an apostle or The Defense of

Paul’s Apostolic Authority” Leading Commentary on Galatians

However, this emphasis on the apostolic authority of Paul does not seem to be the most

outstanding feature of this introduction. In fact a quick glance at the salutation of Paul’s

other letters reveals that his self identification is typical, which would lessen any opinion

that this is an outstanding feature of this opening to Galatians (see Rom 1:1; 1 Cor 1:1; 2

Cor 1:1; Eph 1:1; Col 1:1; 1 Tim 1:1; 2 Tim 1:1; Ti 1:1). Moreover, when look at the main

emphasis of the first section of the body of the letter (1:1-2:14) and combine that with the

over-arching message of the book (2:15-21) we realize the author is highlighting another

facet of this salutation.

The Real Reason in the Text

The truth of the gospel did not have a human origin or purpose.

not from man nor through man

there are some [men] who trouble you …to distort the gospel of Christ

even if we [men] or an angel [more than a man]

If anyone [any man]

am I seeking the approval of man or of God?

Or am I trying to please man?

If I were trying to please man . . .

the gospel preached by me is not man’s gospel

1:12

1:12

Illustration of the Reason in the Text

The truth of the gospel did not have a human origin or purpose.

my former life [as a man] . . . advancing beyond many [other men]

zealous for the traditions of my fathers [plural shows Jewish men]

did not immediately consult with anyone [any man]

nor did I go up to . . . the apostles [leaders of men]

I saw none of the other apostles [other men, but church leaders Cephas & James]

still unknown in person

(though privately . . .)

But even Titus [a Gentile man]

false brothers [Jewish men]

to them [Jewish men] we did not yield

those who seemed to be influential

(what they were makes no difference to me God shows no partiality)

who seemed to be pillars [leading men]

1:13

1:14

1:16

1:17

1:19

1:22

2:2

2:3

2:4

2:5

2:6

2:6

2:9

Illustration of the Reason from the Cultural Context

“Men were nullifying the truth of the gospel by their actions.”

But when Cephas [one of the leading men]

certain men came from James [men from leading men]

he [the leading Jewish man] was eating with Gentiles [lesser men]

the rest of the Jews [more valued men]

even Barnabas [a leading man who should know better]

how can you [who know better] force Gentiles [who don’t know better]

2:11

2:12

2:12

2:13

2:13

2:14

Illustration of the Reason from the Theological Context

“The truth of the gospel is no one is justified by God on the basis of self-vindication

sought through keeping the law but by grace through faith in the atoning sacrifice of

Christ alone.”

2:15

2:16

Jews [God’s chosen] not Gentiles [being chosen*]

yet we know that a person (lit. “man”) [Jew or Gentile] is not justified by works [this

points all the way back to 1:1 “not from men nor through men.”

But in our endeavor [as men by the works of the law] are found to be sinners, is

Christ a servant of sin, No!

For if I [a man] rebuild what [the law] I tore down, I prove to be a transgressor.

For through the law I died to the law [because that’s all the law can do, bring death]

so that I might live to God.

I [the man] . . . It is no long I [the man] who live, but Christ . . . and now the life I live

in the flesh [as a man] I live by faith [not works of the law].

I [the man] do not nullify the grace of God [by the works of the law], because if

righteousness came through the law, then Christ died for no purpose [because the

law was already here and in place. But because all the law can do is convict of sin

2:17

2:18

2:19

2:20

2:21

For I did not receive it from any man

nor was I taught [by any man]

and minister death we needed grace].

The Real Reason for this opening was to show that the gospel did not have a human origin

and that its purpose was to exalt “the Lord Jesus Christ who gave himself for our sins to

deliver us from the present evil age, according to the will of our God and Father, towho, be

the glory forever and ever. Amen” (1:4).

The Redeemed Recipients

3.

The letter is written to believers, “to the churches of Galatia” (1:2). It appears the believers

were recent converts, mostly Gentiles, but some Jews as well. They had heard Paul’s

preaching of the truth of the gospel of God’s radical grace and yet all so quickly turned

aside from this truth.

This turn has taken them in a direction of self-vindication through keeping the Jewish

law. Some believe that Paul’s opponents were simply demanding circumcision as the

sign of entrance into the covenant community. However, this letter does not support that

position nor would the Judaism of the day. True, circumcision is highlighted but only as a

synecdoche (pars pro toto, a part for the whole) for the law.

Paul is so “astonished” (1:6) with the Galatian believers that he accuses them of being

“foolish” and “bewitched” (3:1).

Paul is a Restrained Writer who is writing not primarily to defend himself . . . no, the Real

Reason is to reject the self-vindicating efforts of keeping the law as a means of continuing

in the faith and promote the only means of God’s sin defeating, death defying, wrath

satisfying, grace only justification. These Redeemed Recipients, like all believers must

grasp the freedom we now have as justified sinners to live by faith in the Son of God who

loves us and gave himself up for us.

• Rock of Ages, cleft for me,

Let me hide myself in Thee;

Let the water and the blood,

From Thy riven side which flowed,

Be of sin the double cure,

Save me from its guilt and power.

• Not the labor of my hands

Can fulfill Thy law’s demands;

Could my zeal no respite know,

Could my tears forever flow,

All could never sin erase,

Thou must save, and save by

grace.

• Nothing in my hands I bring,

Simply to Thy cross I cling;

Naked, come to Thee for dress,

Helpless, look to Thee for grace:

Foul, I to the fountain fly,

Wash me, Savior, or I die.

• While I draw this fleeting breath,

When mine eyes shall close in

death,

When I soar to worlds unknown,

See Thee on Thy judgment

throne,

Rock of Ages, cleft for me,

Let me hide myself in Thee

ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου (orthodousin pros ten aletheian tou euangeliou)

If you attempt to say the first word in this phrase you may notice that it sounds a bit like “orthopedic.” That’s because this is the word where we get orthopedic, which means to “walk rightly” or “walk uprightly” or “walk straight.”

Though it may be tucked away in chapter 2, this is ‘the’ message of Paul’s Letter to the Galatians: In Step with the Truth of the Gospel. In this phrase we find the freedom to walk in the glorious territory between, “I can’t, but He has. . . “I died, but Christ lives in me” . . . “not by the flesh, but by the Spirit!”

Lord, teach me how to walk “in step with the truth of the gospel!”

PB

The first reason is, Keller hits the bull’s eye in describing the gospel for non-believers and believers, as well as the reason I have chose to preach this letter. “The gospel–the message that we are more wicked than we ever dared believe, but more loved and accepted in Christ than we ever dared hope–creates a radical new dynamic for personal growth, for obedience, for love.”

The second reason to use this book is its utility, that is its, layout, readability, and practicality. The format of the book makes it easy to read in one sitting or in small parts over time. Each section concludes with some “questions for reflection” that will assist the reader in meditating on the Word of God.

My last reason for using this book is the freedom that lives on the other side of sound doctrine and the door to that freedom is our minds. Jesus criticized Peter for his failure to “set your mind on God’s interests” (Mt. 16:23); the testimony of the early church was that “they were all of one mind” (Acts 1:14; 2:46); the Apostle Paul repeatedly describes the contrast of the mind that is set on godly pursuits and and the mind that is set on the shadows of this world, “But to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace” (Rom. 8:6).

To write a book today, especially a serious book, that contains truths about which all theologians agree is virtually impossible. This book is no exception. However, depending on the Spirit to lead and guide us in all truth as we engage our minds to pursue the truth of God is always the correct course. So when we disagree, let’s learn why we disagree and how that engagement can be used to pursue “personal growth, obedience, and love.”

PB