“Understanding Freedom in Christ”
Galatians 2:1-10
In our text Paul is continuing to craft his argument to call the Galatians back to the freedom of the Gospel. As we saw in the very first message Paul was greatly alarmed at how easily the Galatians had allowed themselves to be led back into slavery. Paul patiently builds a case to prove that the doubts the Galatians had about him had been planted by the Judaizers who had less claim to authority than Paul did. The question is who are the Judaizers in today’s church? The role is filled by those who introduce rules, policies and extra steps that they claim are necessary for salvation or full participation in the Christian life. They often have developed their own list of “dos and don’ts”. Often they are motivated by a desire for power or to maintain an image of moral superiority. The diligently work to promote their own agenda, vision and purposes. They often elevate nonessentials and traditions to the same level as Scripture. They relish the opportunities to expose others when they violate the principles that these modern Judaizers promote. Paul shows very clearly that grace gives us freedom from the law as a basis of salvation and Christian growth. The best news is that there are no human standards that should enslave us. Paul believed that we should guard this freedom at all cost. In this passage Paul makes four very important statements in regard to the freedom that Christ gives. Let’s take some time today to examine these.
I. We are free from those who seek to enslave us.
A. Paul uses three very unusual words to describe the Judaizers’ activities.
1. They are all words derived from the world of political and military espionage but applied to the conflict raging in the early church.
2. The idea is that of a conspiracy of error, a secret plot concocted by enemies of the faith, informants, and double agents deliberately planted to ferret out confidential information.
3. Peter penned words describing a situation very similar to the one Paul describes.
4. “But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them.” (2 Peter 2:1—NIV)
5. The objective of Paul’s opponents was not to honor Christ, but to “reduce to slavery” their brothers. They insisted on the right to judge the actions and consciences of those they could dominate.
B. People that are enslaved are there by their own choice.
1. The Judaizers did not see themselves as trying to enslave anyone, but they were requiring obedience to all the Jewish laws and traditions.
2. We learn a principle from this Scripture: Nobody threatens those who are in slavery more than the person who truly has been reborn into freedom.
3. The truth is that man is not born free; he comes into the world helpless, ignorant and dependent and a slave at the mercy of the powers that be.
4. If we live to God, it is only because we have been united with Christ crucified (see also 6:14). He gave himself for us, and he makes possible the life of faith. If the Judaizers were right—if we could receive righteousness by observing the law—there would be no need for grace, and Christ’s self-giving would have been a waste.
II. We are free from the fear of important people.
A. Paul himself felt no compelling need to obtain the approval of the Jerusalem apostles; the Gentile churches had no need to be confirmed by the Jewish believers.
1. Paul approached the Jerusalem leaders with the attitude of a man who has little to fear from a close inspection and thorough testing.
2. Paul spoke privately to those who were the apparent leaders of the Jerusalem church, for he wished to avoid public remarks or a decision, whether valid or not, that could harm the work he had already done or was planning to do among the Gentiles.
3. Paul recognized that the decision reached could have terrible consequences for the church’s missionary outreach—if the doctrine of grace were not boldly and clearly upheld.
4. Paul felt that the greatest need was for the people of God to stand united as one church.
B. The leaders of the church in Jerusalem set an excellent example building partnership in ministry.
1. Those in the role of leadership have the great responsibility to glorify God, not to make ourselves look more important.
2. Any position in the church we hold is to be for the forwarding of the Gospel of Christ.
3. The moment we start living a message that say faith “plus” the authority vanishes and we are running the race in vain.
4. The leaders of the church in Jerusalem realized that Paul’s message and mission was from God and they chose to add nothing to his message.
5. This fellowship was not just the partnership of one believer with another in Christ; it was the partnership of one apostle with another in the mission of Christ.
III. We are free from ethnic prejudice.
A. The freedom in Jesus Christ is for both Jews and Gentiles.
1. The Jews only recognized two classes of people: us and everybody else.
2. Remember, the main problem for the Judaizers was the idea that God wanted them to receive Gentiles into the church without them first becoming Jews.
3. God intends for all individuals to enjoy the privileges of freedom.
4. God did not create any human being to be a slave—to a political or economic system, to social prejudices or barriers, to sin or habits or to traditions.
5. From everything that would bar people from true fellowship with God, God in Christ has set us free.
B. Freedom in Christ is for all people everywhere.
1. When it came down to the Judaizers demand that Titus who was a Greek be circumcised Paul refused seeing that adoptions of these traditions would cause Christianity to become just another sect of Judaism.
2. The leaders in Jerusalem made a huge concession. It took nothing short of a direct revelation from God to cause them to cross the cultural boundaries and accept Gentiles into the fellowship.
3. The flip side is that no one demanded Jewish Christian to adopt Gentile customs.
4. In fact until the temple in Jerusalem, was destroyed in 70 AD the worship of Christians in Jerusalem resembled Jewish worship.
5. When Christ’s commission is remembered Christians should be able to settle their differences to reach the world for Christ.
IV. We are free to bring freedom to others.
A. Verse ten shows us that the discussion ended quite fittingly with a call to practical application of one’s faith.
1. To Paul this means translating the lofty concept of freedom into practical activities to set people free.
2. As far as the New Testament is concerned, the assignment of caring for the physical, emotional and spiritual needs of others has been given to the church.
3. Suppose a brother or sister is without clothes and daily food. If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead. (James 2:15-17—NIV)
4. Paul demonstrated this truth when he and Barnabas traveled to Jerusalem with an offering from Antioch.
B. Paul believes that the Good News of freedom is for everyone.
1. There are some great practical applications of our faith that will set others free.
a. Evangelism: to set people free from superstition, idolatry and fear.
b. Education in God’s Will: to free people from ignorance and disobedience.
c. Counseling: To free people from emotional bondage.
d. Direct Financial Assistance: to free people from poverty and hunger.
2. Paul realized that he was charged with the task of proclaiming freedom through Jesus Christ.
3. Paul was willing to debate anyone including the other apostles to defend the idea that, “It was for freedom that Christ set us free.
4. When the freedom is forgotten our fellowship will disintegrate into petty arguments that will distract from the real business of the church.
5. The question is how far will you go to defend the freedom that we have in Jesus Christ?
We are all free in Christ! This great teaching of Paul’s has never been fully realized even in the church. In James Michener’s “Chesapeake” this idea is addressed directly in a particular scene in which a preacher, Reverend Buford, has been summoned to a plantation to pacify the restless slaves. Some of them had been putting together a plan to run away to freedom. Reverend Buford urges them to forget their scheme. Listen to Reverend Buford’s words, “And what is running away really? Tell me, what is it? It is theft of self. Yes, you steal yourself and take it away from the rightful owner, and God considers that a sin.” The preacher’s logic seems to be airtight. Especially if you accept the premise that the slaves were Mr. Sanford’s property, then running away is a sin. For this abominable deed, Buford tells the slaves, “You will roast in Hell.” I guess Reverend Buford never read the book of Galatians.
