In former studies we have seen that the Book of Galatians is characterized by a clash between two opposing lines of teaching — the gospel of the grace of God, of which Paul was the preacher, is opposed by the spurious "gospel" of legalism, which teaches that a man must receive in his person the mark of a Jew, and keep the law of God in order to be saved. In this study let us seek to learn what we may from the second chapter of Galatians concerning THE GRACE OF GOD. Open your Bible to this chapter, and keep it before you as we study.

FIRST, WE LEARN HERE THAT THE GRACE OF GOD IS EXCLUSIVE. It shuts out man's good works from any part in his salvation.

This appears in Paul's stand with reference to Titus, as recorded in verses 3 to 10. Here he definitely teaches that the Gentile, Titus, was saved and accepted by the brethren without receiving in his person the mark of circumcision. Now God, Himself, had commanded that the children of Abraham should receive this mark as a sign of the covenant which He had made with Abraham and his posterity. But, as we saw in our last study, Paul was led of the Spirit of God when he refused to consent to this mark being made a test of whether a man was saved, or, in other words, to its being made a condition of salvation. In fact, Paul teaches, had he consented to such a thing, it would completely have obscured the truth of the gospel (see Gal. 2:5).

Likewise, in verse 16, we learn that a man is not justified by the works of the law, but through faith in Christ. And so vital is this truth that we are told that to teach otherwise would be to frustrate the grace of God:

"I do not frustrate the grace of God, for if righteousness come by the law, then Christ is dead in vain" (Gal. 2:21).

So grace is exclusive. It shuts out good works as a means of salvation. Yes, it even shuts out good works which God has commanded in His holy law. For salvation it shuts men up to the unmerited mercy of God in Christ Jesus: ,

"For by grace are ye saved, thru faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast" (Eph. 2:8-9).

IN THIS SECOND CHAPTER OF GALATIANS WE LEARN ALSO THAT GRACE IS INCLUSIVE. It includes in its scope the worst of sinners, as well as the best of men. It includes in its provision of salvation the most despised Gentile, as well as the most favored Jew. This is the force of the recognition of Paul's unique ministry, on the part of Peter, James, and John.

These men had been limited, in their ministry, almost entirely to the Jews. It is true, Peter had ministered to the Gentile, Carnelius, but this was exceptional in his experience, and it was necessary for the Lord specially to prepare his heart in order for him to be willing to minister, so, to a Gentile (See Acts 11:1-18). Even the most devoted believers of that day seemed inclined to feel that the Jews had a monopoly on the grace of God, because they were God's chosen people, as, indeed, they are. And certainly God's grace had been extended in a marvellous manner to His ancient people. Peter, James, and John had all been ministers of this grace to the Jews, and among them Peter had been outstanding.

Paul, on the other hand, had been specially called and signally prepared to be a minister of the gospel of the grace of God to the Gentiles (See Acts 9:15; 26:16-18). In this ministry he was just as outstanding and fully as fruitful as Peter had been in the ministry to the Jews. Happily these men were quick to recognize Paul's divine calling, and to encourage him in it, so Paul tells us:

"When they saw that the Gospel of the uncircumcision was committed to me, as the gospel of the circumcision was unto Peter; (for He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given to me, they gave to me and Barnabas the right hands of fellowship; that we should go to the heathen (the Gentiles) and they to the circumcision (the Jews)" (Gal. 2:7-9).

In thus approving Paul's ministry to the Gentiles, Peter, James, and John bore clear and convincing testimony that the Gentiles were included in the scope and invitation of the Gospel of the grace of God. That gracious invitation is to "Whosoever will."

"For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16).

IN THIS CHAPTER WE MAY LEARN ALSO THE SIMPLICITY OF THE GRACE OF GOD.

To strive for salvation by law-keeping is a complicated matter. The law itself contains a myriad of commandments explanatory of, or supplemental to the ten commandments. And in their conscientious efforts to keep the whole law, the Jews had elaborated a terribly involved and detailed code of ethics. Edersheim tells us that this code went into such minute details as to specify exactly the maximum dimensions of a pocket handkerchief which a man could carry on the Sabbath without violating the prohibition concerning the bearing of burdens on the Sabbath day. And the meticulous care of the Jews in their efforts to keep the whole law was attested by our Saviour, when He said, "Ye pay tithes of mint, and anise, and cummin" (Matt. 23:23).

In their efforts to keep the law, however, men had fallen into two grievous errors. They had forgotten that the Law was given as a "Shadow of good things to come," of which Christ was the substance. Or to put it in other words, that the law was given to typify Christ. And they had become blinded to the fact that the law was ''our Schoolmaster, to bring us to Christ." Thus, in their thinking, they had given the law a place which God never intended it should have, making the observance of the law the condition of salvation.

Now, led by the Spirit of God, Paul calls attention, in a dramatic manner, to the fact that no man can gain salvation by the great . multitude of works commanded by the law, and elaborated in the traditions of the elders:

"A man is not justified by the works of the law, but by the faith of Jesus Christ. Knowing this, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified" (Gal. 2:16).

In so saying, Paul plainly shows the simplicity of grace. It saves men, simply by their believing in the Lord Jesus Christ as their Saviour. It saves them without requiring them to keep the law. To be justified, that is, to be righteous before God, men need only to trust Christ, and instantly they become recipients of the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe" (Rom 3:22).

Then Paul goes on to the intensely practical and triumphant conclusion of verse 20, in which he shows that after all, we need not strive and strain to keep that complicated list of rules which is called "the law," because when we trust the Lord Jesus Christ as our Saviour, we have His living presence in us, to live out in our lives His own righteousness which the law testifies but which it can never impart:

''I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, Who loved me, and gave Himself for me" (Gal. 2:20).

A poor slave of drink was once urged to sign the pledge. "I have signed the pledge, a dozen times, and every time I have broken it before the close of another day," was his despairing reply. "What I need is not something to keep, but SOMEONE to KEEP ME." Here is God's provision for this very need. To the soul who stands hopeless, helpless, and condemned before the righteous demands of God's holy law, He comes with the gracious invitation:

"Believe on the Lord Jesus Christ, and thou shalt be saved. . . . for Christ is the end (the fulfillment) of the law for righteousness to everyone that believeth" (Rom. 10:4; Acts 16:31).

Then, when that invitation has been accepted, that poor, defeated soul finds that he has Someone living in his heart to keep him, even our blessed Lord and Saviour, Jesus Christ."