Galatians 2

Hendriksen

‹ Chapter 1 Galatians — All Chapters Chapter 3 ›

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 12 2 8 0 0 CHAPTER II) Chapter 2) Verses 1 10) Theme: The Gospel of Justification by Faith apart from Law-works Defended against Its Detractors) I. This Gospel s Origination: it is not of human but of divine origin; hence, is independent) E. Then, on a visit to Jerusalem with Barnabas and Titus, its pillars in a private interview imparted nothing to me, but gave us the right hand of fellowship. Titus, a Greek, was not compelled to be circumcised. Thus, there was no yielding to infiltrators but continuation of blessing for you. A division of missionary labor was agreed on.

The poor were to be remembered.) ) 2:1 10) E. The Validity of the gospel as proclaimed by Paul acknowledged by Jerusalem s pillars ; the work divided; the poor to be remembered) 2 1 Then, after an interval of fourteen years, I went up again to Jerusalem with Barnabas, also taking Titus with me. 2 I went up, moreover, as a result of a revelation, and I set before them the gospel which I am accustomed to preach among the Gentiles; but (I did this) privately to those of repute, to make sure that I was not running or had not run in vain. 3 Yet even Titus who was with me, Greek though he is, was not compelled to be circumcised; 4 (in fact, the suggestion would never have arisen) but for the uninvited sham brothers, who had infiltrated our ranks to spy on our liberty which we have in Christ Jesus, and thus to reduce us to slavery; 5 to whom not even for a moment did we yield submission, in order that the truth of the gospel might continue with you. 6 Well, from those who were reputed to be something whatever they once were makes no difference to me; God accepts no man s person to me those of repute imparted nothing; 7 on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised just as Peter (with that) to the circumcised 8 for he who was at work through Peter in apostolic mission activity for the circumcised was also at work in me for the Gentiles , 9 and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should (go) to the Gentiles, and they to the circumcised. 10 Only, we were to continue to remember the poor, the very thing which I was also eager to do.) ) In Chapter 1 the apostle has shown that he had received his gospel directly from Christ, not from men nor through this or that man. He now proceeds to show that, because of this very fact, this gospel which he proclaims is independent of men s evaluation. A God-given gospel does not need human validation. It can stand on its own feet. And for this very reason, as soon as Jerusalem s pillars see that Paul and Barnabas had been thus divinely entrusted with the gospel, they extend to them the right hand of fellowship and agree to divide the work.

James, Cephas, and John recognize God s hand when they see it!) 1 1 2 8 0 “tw://bible.*?id=48.2.0|AUTODETECT|”

The paragraph begins as follows: Then, after an interval of fourteen years, I went up again to Jerusalem with Barnabas, also taking Titus with me. In 1:15, 16 Paul, in touching language, has spoken about his conversion. In verse 18 of that same chapter he has related how three years afterward he had gone to Jerusalem to become acquainted with Cephas. Leaving Jerusalem he had spent some time in Syria and Cilicia (verse 21). When he now continues by saying, Then, after an interval of fourteen years, I went up again to Jerusalem, it is natural to interpret this statement as meaning that the trip to Jerusalem which he here introduces occurred fourteen years after that other visit to this city described in 1:18, not fourteen years after his conversion.

If Paul s conversion occurred in a.d. 34, then the first trip to Jerusalem after three years took place circa a.d. 37. Nevertheless, as already indicated, it is impossible to be precise, since these three years may not have amounted to a full three years as we now count them. Thus, the real date may have been a.d. 36. Similarly, all we can safely affirm about the expression after an interval of fourteen years is that it probably means that the trip to Jerusalem described here in ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Gal. 2) 1 1 -1 9 0 0
took place about the year a.d. 50.��43��) 1 1 2 8 0 “tw://bible.*?id=48.1.18|AUTODETECT|”
Between the trip to Jerusalem indicated in ) 7 1 -1 9 0 “tw://bible.*?id=48.1.18|AUTODETECT|”
Gal. 1:18) 1 1 -1 9 0 “tw://bible.*?id=44.15.1|AUTODETECT|”
and the one here in 2:1 Paul had been in Tarsus, had labored with Barnabas in Antioch (Syria), about the time of the death of Herod Agrippa I (a.d. 44) had accompanied Barnabas on a relief mission to Jerusalem, had gone back to Antioch, and, together with Barnabas, had made his first missionary journey. It is from Antioch, to which they have again returned, that Paul and Barnabas now after these fourteen years make their trip to Jerusalem. They are sent to Jerusalem in order to assure Gentile freedom over against the insistent demand of the Judaizers that the Gentiles be circumcised 7 1 -1 9 0 “tw://bible.*?id=44.15.1|AUTODETECT|”
Acts 15:1) 1 1 -1 9 0 “tw://bible.*?id=44.15.2|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=44.15.2|AUTODETECT|”
2) 1 1 -1 9 0 “tw://bible.*?id=48.5.1|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=48.5.1|AUTODETECT|”
Gal. 5:1) 1 1 -1 9 0 0
). On this issue the minds of Paul and Barnabas are made up, but they are going to prove to the entire assembly, if such proof be required, that their own view and the course which they have been following is the only right one.) 1 1 2 8 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
It is evident that, along with ever so many interpreters,��44�� I accept the identification of the ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Gal. 2) 1 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
trip with that of ) 7 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
Acts 15) 1 1 -1 9 0 0
. My reasons are:) 1 1 2 8 0 “tw://bible.*?id=44.15.1-44.15.3|AUTODETECT|”
(1) The big question in both accounts amounts to this: Is Christ sufficient unto salvation? Phrased differently, this question may be expressed in these words, Is it necessary to require of the Gentiles who have embraced Christ by a living faith that, for the sake of their salvation, they, in addition, observe the Mosaic ordinances? Specifically, Is it necessary that they be circumcised? 7 1 -1 9 0 “tw://bible.*?id=44.15.1-44.15.3|AUTODETECT|”
Acts 15:1 3) 1 1 -1 9 0 “tw://bible.*?id=44.15.10|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=44.15.10|AUTODETECT|”
10) 1 1 -1 9 0 “tw://bible.*?id=48.2.3|AUTODETECT|”
, with ) 7 1 -1 9 0 “tw://bible.*?id=48.2.3|AUTODETECT|”
Gal. 2:3) 1 1 -1 9 0 “tw://bible.*?id=48.4.10|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=48.4.10|AUTODETECT|”
4:10) 1 1 -1 9 0 “tw://bible.*?id=48.5.2-48.5.4|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=48.5.2-48.5.4|AUTODETECT|”
5:2 4) 1 1 -1 9 0 “tw://bible.*?id=48.6.12|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=48.6.12|AUTODETECT|”
6:12) 1 1 -1 9 0 “tw://bible.*?id=48.6.13|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=48.6.13|AUTODETECT|”
13) 1 1 -1 9 0 0
).) 1 3 2 8 0 0
(2) Acts mentions the main speakers, namely, Peter, Barnabas, Paul, and James (15:7, 12, 13). These four are also mentioned in Galatians, as being, along with John, those who supply the leadership (2:7, 9).) (3) According to Acts, Barnabas and Paul relate before the whole assembly what signs and wonders God had performed through them among the Gentiles (15:12). And in Galatians Paul reports, I set before them the gospel which I am accustomed to preach among the Gentiles. Also, And he [God] was & at work in me for the Gentiles (2:2a, 8).) (4) According to Acts some of those who belonged to the party of the Pharisees tell the assembly that for the Gentiles, too, circumcision is a necessity (15:5). The voices of these Judaizers are also heard in Galatians (2:4, 5).) 1 1 2 8 0 “tw://bible.*?id=44.15.8-44.15.19|AUTODETECT|”
(5) In Luke s account there is never any yielding to the expressed opinions and wishes of the Judaists or Judaizers 7 1 -1 9 0 “tw://bible.*?id=44.15.8-44.15.19|AUTODETECT|”
Acts 15:8 19) 1 1 -1 9 0 0
). This is forcefully expressed in 15:10. The statement in Galatians is just as emphatic: to whom [that is, to the sham brothers] not even for a moment did we yield submission (2:5).) 1 2 2 8 0 0
(6) From the start and throughout, according to Acts, there is perfect harmony among the leaders (15:8 29). This, according to the most reasonable interpretation, is also the case in Galatians: James and Cephas and John extend the right hand of fellowship to Paul and Barnabas (2:5, 9).) For the arguments which have, nevertheless, been advanced against this identification, see the footnote.��45��) 1 1 2 8 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
There are some��46�� who prefer to identify the ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Gal. 2) 1 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
visit with that of ) 7 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
Acts 11:27 30) 1 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
12:25) 1 1 -1 9 0 0
. Their reasons for doing this may be gathered from footnote 45; see especially item (7).) 1 1 2 8 0 0
With due respect for the scholarliness of the eminent men who favor this theory and for the many valuable works which they, as well as those who disagree with them, have produced, I here state the reasons for my inability to concur with their opinion:) 1 1 2 8 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
(1) The two accounts differ in their main theme. ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Galatians 2) 1 1 -1 9 0 “tw://bible.*?id=44.11.12|AUTODETECT|”
deals with the question whether or not the Gentiles who turn to Christ must be circumcised; ) 7 1 -1 9 0 “tw://bible.*?id=44.11.12|AUTODETECT|”
Acts 11, 12) 1 1 -1 9 0 0
describes a relief mission, and (in the section referred to) says nothing about circumcision.) 1 1 2 8 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
(2) In ) 7 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
Acts 11:27 30) 1 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
12:25) 1 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
it is Barnabas who takes the lead (note Barnabas and Saul in 11:30 and 12:25). In ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Gal. 2) 1 1 -1 9 0 0
Barnabas has no such priority (see verses 2:1, 6, 8, 9).��47��) 1 1 2 8 0 “tw://bible.*?id=48.2.1-48.2.10|AUTODETECT|”
(3) If the visit recorded in ) 7 1 -1 9 0 “tw://bible.*?id=48.2.1-48.2.10|AUTODETECT|”
Gal. 2:1 10) 1 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
is that of ) 7 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
Acts 11:27 30) 1 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
12:25) 1 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
, then the question whether or not the Gentiles should receive circumcision was officially settled long before the time of the Council of Jerusalem described in ) 7 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
Acts 15) 1 1 -1 9 0 0
. On that supposition would not the latter meeting have been superfluous?) 1 1 2 8 0 “tw://bible.*?id=44.11.30|AUTODETECT|”
(4) ) 7 1 -1 9 0 “tw://bible.*?id=44.11.30|AUTODETECT|”
Acts 11:30) 1 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
makes mention only of elders . No apostles are referred to, either as a group or individually. Also in this respect ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Gal. 2) 1 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
(see verse 9) resembles ) 7 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
Acts 15) 1 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
(see verses 7, 12, 22) far more closely than it does ) 7 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
Acts 11:27 30) 1 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
12:25) 1 1 -1 9 0 0
.) 1 1 2 8 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
(5) Chronologically the identification of the ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Gal. 2) 1 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
visit with the relief mission described in ) 7 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
Acts 11:27 30) 1 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
12:25) 1 1 -1 9 0 “tw://bible.*?id=48.2.1|AUTODETECT|”
, which occurred at about the time of the death of Herod Agrippa I hence, about a.d. 44 , presents difficulties that are well-nigh insurmountable. It would mean that the apostle s first post-conversion visit to Jerusalem fourteen years earlier took place around a.d. 30 or 31, and the conversion itself three years earlier than that; that is, during Christ s earthly ministry. Only by a very unnatural explanation of ) 7 1 -1 9 0 “tw://bible.*?id=48.2.1|AUTODETECT|”
Gal. 2:1) 1 1 -1 9 0 “tw://bible.*?id=48.2.1-48.2.10|AUTODETECT|”
is it possible to avoid that conclusion. Perhaps Lenski s remark is not too strong, The supposition that [in ) 7 1 -1 9 0 “tw://bible.*?id=48.2.1-48.2.10|AUTODETECT|”
Gal. 2:1 10) 1 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
] Paul is speaking of the visit which he and Barnabas paid to Jerusalem to bring relief & 7 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
Acts 11:27 30) 1 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
12:25) 1 1 -1 9 0 0
) is chronologically impossible (op. cit., p. 68).) 1 1 2 8 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
Now when Paul declares that after an interval of fourteen years he went up again to Jerusalem, this word again does not necessarily mean for the second time. ��48�� It can just as well mean once again, without indicating how many previous trips to Jerusalem there had been.��49�� Moreover, it is not at all strange that here in the second chapter of Galatians Paul says not a word about the relief mission recorded in ) 7 1 -1 9 0 “tw://bible.*?id=44.11.27-44.11.30|AUTODETECT|”
Acts 11:27 30) 1 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.12.25|AUTODETECT|”
12:25) 1 1 -1 9 0 0
. The simple fact is that he is no longer talking per se about the source of his gospel but rather about the implication of the fact that he had obtained it directly from God; that implication being that this gospel is independent, does not need to stand, hat in hand, begging human approval for its existence and proper functioning.) 1 1 2 8 0 0
It must be borne in mind that whatever happened in the year a.d. 44 whether it were a mission of relief or anything else could have had no bearing whatever on the question how the gospel had originally been given to Paul, for by that time he had already been an apostle for some ten years! He had been preaching the gospel not only in Damascus and Jerusalem but also in (Tarsus? and) Antioch of Syria. It is exactly as Greijdanus says: The question whether Paul in obtaining his gospel ministry had been dependent on the other apostles could have reference only to the early period of that ministry. ��50�� It is not even strictly necessary to argue that on this relief mission Paul and Barnabas had contacted only elders and not apostles in Jerusalem, for even if everyone of the apostles had been in the welcoming committee and if Paul had remained with them for an entire year, they could not have given him the gospel which he already had, and which he had been proclaiming for such a long period! This is the answer to objection (7), footnote 45.) 1 1 2 8 0 “tw://bible.*?id=48.2.1|AUTODETECT|”
Among the men who went up to Jerusalem three are definitely indicated here in ) 7 1 -1 9 0 “tw://bible.*?id=48.2.1|AUTODETECT|”
Gal. 2:1) 1 1 -1 9 0 0: Paul, Barnabas, and Titus.) 1 1 2 8 0 0 Paul was a man of boundless energy, steadfast determination, earnest devotion to his Lord, zeal for the work of winning souls, and resolute unwillingness that the great cause of the evangelization of the Gentiles be hindered in any way. He was not only an intellectual giant but also deeply emotional and expertly tactful. However, since this has been set forth in some detail in other commentaries of this series, it is not necessary to repeat it here. See N.T.C. on Philippians, p. 181; and on Colossians and Philemon, pp. 231, 232. Paul was truly a man in Christ, and for all these reasons the proper person to be sent to Jerusalem for the purpose that has been indicated.) 1 1 2 8 0 “tw://bible.?id=44.11.24|AUTODETECT|” Most of these characteristics applied also to Barnabas, the Levite from the island of Cyprus. By means of the many biblical references to him approximately thirty we are given a rather complete picture. He was a good man, and full of the Holy Spirit and of faith 7 1 -1 9 0 “tw://bible.?id=44.11.24|AUTODETECT|” Acts 11:24) 1 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” ). The very name, Barnabas, that is, son of prophecy 7 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” Acts 4:36) 1 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” ), hence of consolation (A.V.) or exhortation (A.R.V.; N.E.B.) or encouragement (R.S.V.; Williams), had been appropriately substituted for the one that had been given to him at birth, namely, Joses or Joseph. He was a spiritually eloquent man. When he is first mentioned 7 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” Acts 4:36) 1 1 -1 9 0 “tw://bible.?id=44.4.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.37|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=44.9.26-44.9.28|AUTODETECT|” ) he has moved from Cyprus to Jerusalem, where he has bought some property. When he realizes that many of the saints in that city and surroundings are poor, to which condition not only a famine but also their conversion to faith in Jesus may well have contributed, he, being himself also a believer and filled with generosity, sells a field and lays the proceeds at the apostles feet. That same spirit of generosity, now coupled with pleasing trustfulness, also manifested itself in a totally different way. It caused him to dispel the suspicions of the disciples when Saul of Tarsus, known as the most bitter persecutor of the church, suddenly entered the city of Jerusalem, and claimed that he had experienced a dramatic conversion. When nobody else believed this story, it was Barnabas who stood by the side of the convert, and secured his admission into the disciples fellowship 7 1 -1 9 0 “tw://bible.?id=44.9.26-44.9.28|AUTODETECT|” Acts 9:26 28) 1 1 -1 9 0 “tw://bible.?id=44.11.19-44.11.22|AUTODETECT|” ). To these traits of eloquence, generosity, and trustfulness should be added that of mission-mindedness, which is broadmindedness in the best sense of that term. He entertained no scruples about allowing Gentiles to enter the church on the basis of simple faith in Christ, without the works of the law. Accordingly, when, in Antioch (Syria), due to the preaching of his own countrymen and others, a great number of Greeks turned to the Lord, it was Barnabas who by the church of Jerusalem was sent to this new Christian community to give direction and leadership to it 7 1 -1 9 0 “tw://bible.?id=44.11.19-44.11.22|AUTODETECT|” Acts 11:19 22) 1 1 -1 9 0 “tw://bible.?id=44.11.23|AUTODETECT|” ). Touchingly beautiful, in this connection, is the description of this warmhearted missionary s reaction to the mighty work of the Lord that was taking place in Antioch: When he came and saw the grace of God, he rejoiced; and he encouraged them all to remain faithful to the Lord with steadfast hearts 7 1 -1 9 0 “tw://bible.?id=44.11.23|AUTODETECT|” Acts 11:23) 1 1 -1 9 0 “tw://bible.?id=2.18.0|AUTODETECT|” ). What a picture of genuine, fatherly sympathy! Add also wisdom, a wisdom in one respect exceeding even that of Moses 7 1 -1 9 0 “tw://bible.?id=2.18.0|AUTODETECT|” Exod. 18) 1 1 -1 9 0 “tw://bible.?id=4.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.11.17|AUTODETECT|” Num. 11:17) 1 1 -1 9 0 “tw://bible.?id=44.11.25|AUTODETECT|” ). While Moses overloaded himself with work and had to be advised to share responsibility with others, Barnabas, confronted with a similar situation, immediately went into action of his own accord, and secured the help of Paul, whom he sought and found in Tarsus. Thus, the two men worked side by side for an entire year in this flourishing field 7 1 -1 9 0 “tw://bible.?id=44.11.25|AUTODETECT|” Acts 11:25) 1 1 -1 9 0 “tw://bible.?id=44.11.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.11.26|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” ). And the Lord blessed their labors. Together also they are sent to Jerusalem with gifts for the needy 7 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” Acts 11:27 30) 1 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” 12:25) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ). And, having returned to Antioch, they are together ordained as missionaries and proceed on the trip that has become known as Paul s First Missionary Journey 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” ff.). At this point another virtue, of which Barnabas had so many, begins to stand out, namely, that of marked humility; for, though the man (Paul) who at the beginning was the assistant of Barnabas gradually becomes the leader, the son of encouragement (Barnabas) never shows the least resentment on that score. And to top it all, add unwearying patience, the willingness to give a deserter another chance. This characteristic was to manifest itself shortly after the Jerusalem Conference, to which ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=44.15.36-44.15.41|AUTODETECT|” refers, but is mentioned here to fill out the picture. The deserter was John Mark, who, having started out with Paul and Barnabas on the first missionary journey, had left during its course and had returned to his home. Because of this act of disloyalty and cowardice Paul, after the close of the Conference, was going to turn down the suggestion of Barnabas that Mark be taken along on the second journey. Between the two leaders there was going to arise a sharp contention 7 1 -1 9 0 “tw://bible.?id=44.15.36-44.15.41|AUTODETECT|” Acts 15:36 41) 1 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” ). But Barnabas was going to stand by John Mark, even though it would mean parting company with Paul. And his patience was gloriously rewarded, for this same Mark at a later time becomes a comfort to Paul 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 “tw://bible.?id=51.4.11|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=51.4.11|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=55.4.11|AUTODETECT|” ), very useful to him for kingdom work 7 1 -1 9 0 “tw://bible.?id=55.4.11|AUTODETECT|” II Tim. 4:11) 1 1 -1 9 0 0 ), and the writer of the second Gospel!) 1 1 2 8 0 “tw://bible.?id=48.2.13|AUTODETECT|” The purpose of the description just given is not at all to exalt Barnabas above Paul, as if the former were the better of the two. As concerns Mark, did he not stand in need of Paul s stern discipline as well as of Barnabas untiring patience & and, besides, of Peter s fatherly oversight? See N.T.C. on Colossians and Philemon, pp. 188, 189. Moreover, the fact that Barnabas, too, had his moments of weakness is clear from ) 7 1 -1 9 0 “tw://bible.?id=48.2.13|AUTODETECT|” Gal. 2:13) 1 1 -1 9 0 0 . And as to leadership qualities, penetrating insight into redemptive truth, and consistency in applying this truth to the conditions of everyday living, was there anyone in the days of the apostles who surpassed Paul? No one, not even Barnabas! The real purpose, therefore, of the descriptions of Paul and Barnabas was to show how eminently fit both of these big-hearted men were for accomplishing their task of making certain at Jerusalem that those who had already been gathered into Christ s fold from the Gentile world should not lose their freedom, that others, Gentile as well as Jew, should be added to the multitude of the saved, and that the glory of Christ as all-sufficient Savior should not be debilitated.) 1 1 2 8 0 0 And then there was Titus, who was taken along on Paul s initiative, as verse 1 clearly implies: also taking Titus with me. For a delineation of his character see N.T.C. on I and II Timothy and Titus, pp. 36, 37. From that description it will be evident that the apostle could not have taken along a better brother in the Lord, one who was more willing and eager to co-operate in every way, and who, being by race a Gentile of unmixed extraction, and thus uncircumcised, was a test case, a definite challenge to the Judaizers, as has already been explained. See p. 17.) 1 1 2 8 0 “tw://bible.*?id=44.15.4|AUTODETECT|”

Paul continues: I went up, moreover, as a result of a revelation. Whatever hesitancy there may have been on Paul s part when he and others were delegated by the Antiochian church to go to Jerusalem for the purpose already indicated, was removed by this divine revelation. See footnote 45, point (4). The Lord knew that the contemplated conference to be held in that city would prove to be of great value not only for Paul, Barnabas, Titus, etc., but also for James, Cephas, and John; and, in fact, for all the assembled brothers; yes, even for the entire church on earth both then and in the ages to follow. Continued: and I set before them the gospel which I am accustomed to preach among the Gentiles. For a commentary on this see ) 7 1 -1 9 0 “tw://bible.?id=44.15.4|AUTODETECT|” Acts 15:4) 1 1 -1 9 0 “tw://bible.?id=44.15.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.15.12|AUTODETECT|”

1 1 -1 9 0 0 . With enthusiasm and candor Paul and Barnabas related to the entire assembly the course which had been followed in proclaiming to the Gentiles the gospel of free grace, untrammeled by any ceremonial ordinances. They took special delight in rehearsing how astonishingly the Lord, by means of conversions, signs and wonders, had placed the stamp of his approval on this work.) 1 1 2 8 0 “tw://bible.?id=44.15.22|AUTODETECT|” In addition to the meeting which was attended by the apostles and the elders and the whole church 7 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” Acts 15:22) 1 1 -1 9 0 0 ), there had also been a private interview, a meeting of the leaders: Paul, Barnabas, James, Cephas, and John. Borrowing a term used with fondness by the Judaizers with respect to the last three of this list of five men, namely, the appellation those of repute, Paul continues: but (I did this) privately to those of repute. Exactly when this interview occurred, or whether these leaders met privately only once or more often, is of no great importance. It seems reasonable, however, to believe that upon arrival in Jerusalem the delegation from Antioch first of all went into conference with the local church leaders. Since the term those of repute occurs not only once but, in one form or another, no less than four times (2:2, 6a, 6b, 9), it is safe to assume that the apostle is here quoting the phraseology of the opponents. He is, however, not trying to belittle the men of prominence in the church at Jerusalem.

He does not use the term those of repute to heap scorn upon them or to ridicule them. True, the language he uses here implies a degree of resentment, but the latter is not directed at James, Cephas, and John, but at the legalists who have made it a habit to exalt these three at the expense of Paul, a man altogether insignificant in their eyes, a merely second-hand apostle, not even worthy to be called apostle. And be it always borne in mind that basic to their attack on Paul was their attack on the gospel which he proclaimed! It is the worthiness and independence of this gospel that Paul is here defending.) 1 1 2 8 0 0 Continued: to make sure that I was not running or had not run in vain; or, somewhat more literally, lest by any means I should be running or had run in vain. ��51�� If, while Paul was preaching the gospel of justification by faith, without the works of the law, the other apostles, though in principle agreeing with him, would have been soft in their attitude toward those who seriously questioned the rightness of his convictions and of his preaching, the cause of mission work among the Gentiles would have been seriously undermined. The effectiveness of that which Paul had been doing in the past and was still doing would have been decisively weakened.) 1 1 2 8 0 “tw://bible.?id=44.15.10|AUTODETECT|” 3 5. Any fears, however, which Paul may have entertained on this score were quickly dispelled. He writes: Yet even Titus who was with me, Greek though he is, was not compelled to be circumcised; (in fact, the suggestion would never have arisen) but for the uninvited sham brothers.��52�� Even Titus! If a Christian of unalloyed Gentile extraction, though present here in the very heartland of the Jews, and in an assembly in which Jewish Christian leaders filled an influential role, was not compelled to be circumcised, then surely there could be no objection to waiving this requirement in the case of other non-Jewish converts who were living in a partly or wholly Gentile environment. From the very outset the leaders at Jerusalem agreed with the position of Paul and Barnabas anent the question of the circumcision of the Gentiles who accepted Christ. Was it not Peter who (in the plenary session of the assembly) uttered these emphatic words: Now therefore why do you put God to the test by putting on the disciples a yoke which neither our fathers nor we have been able to bear? 7 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” Acts 15:10) 1 1 -1 9 0 “tw://bible.?id=44.15.5|AUTODETECT|” ). And did not James immediately endorse that position by adding that those who from among the Gentiles turn to God should not be troubled? (15:19). Not that everything went smoothly in the public gathering. It is implied both in ) 7 1 -1 9 0 “tw://bible.?id=44.15.5|AUTODETECT|” Acts 15:5) 1 1 -1 9 0 “tw://bible.?id=44.15.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.15.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=48.2.4|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=48.2.4|AUTODETECT|” Gal. 2:4) 1 1 -1 9 0 “tw://bible.?id=48.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” that the Judaizers voiced their opinions in no uncertain terms. But the point is: according to both accounts the leaders never wavered! The very suggestion that Titus be circumcised would never even have been broached had not the Judaizers brought it up. They they alone were the ones who had started all the trouble. They, these uninvited guests, these intruders, who had wormed their way into the assembly from the sidelines,��53�� were the ones, says Paul, who had infiltrated our ranks to spy on our liberty which we have in Christ Jesus. The interlopers mingled among the true believers with the purpose of spying, that is, discovering the strategic situation of those whom they opposed their strong and their weak points specifically, their liberty, that is, their freedom from the curse of the law, from the law as a way to salvation, and from the ceremonial observances which that law demands. This is the freedom which believers enjoy in Christ, for had it not been for his atonement they would have been deprived of it 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” ). Continued: and thus to reduce us to slavery. The word slavery, as used here, is none too strong, for the demands of the law constituted an unbearable yoke, as not only Peter put it 7 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” Acts 15:10) 1 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” ) but Paul also 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 0 ). The effort to comply with these demands amounted to a bleeding to climb to God in one s own strength, a tremendous effort to attain salvation by law-works, only to discover that this effort is hopeless, and that, like the fly in the spider s web, the more one struggles, the more he also imprisons himself.) 1 1 2 8 0 0 With respect, then, to these pseudo-brothers, these infiltrators, the apostle continues: to whom not even��54�� for a moment��55�� did we yield submission. The meaning is clear and simple: not at any time during the Conference whether in the private interview or at the public meeting; whether at the beginning, in the middle, or at the close was there any yielding to the wishes of the enemies of the one and only true gospel. It was one and the same gospel, whether proclaimed by Paul or Barnabas; by Cephas, James, or John. It was not dependent on anything men might say about it. They were able neither to subtract from it nor to add to it. Neither did they wish to do so: in order that the truth of the gospel that is, the gospel in all its purity might continue with you.

Those who oppose the South Galatian theory at times interpret this to mean, that the truth of the gospel might continue with you, believers (in general) from the Gentiles. It should be apparent, however, that in a letter written specifically to the Galatians, a missive with so much local color, the alternative explanation, namely, that the truth of the gospel might continue with you Galatians is more natural. The Galatians had already been evangelized, namely, on Paul s first journey. Soon afterward the trouble had started: the Judaizers had tried to substitute their gospel (?) of salvation by grace-plus-works (with emphasis probably on the latter) for Paul s gospel of salvation solely by grace through faith. Which view was to prevail? The unyielding stand of Paul and Barnabas, supported from start to finish by Jerusalem s pillars, had as its purpose that from now on the Judaizers would never be able to say to the Galatians, Paul has deceived you.

The really prominent leaders of the mother church in Jerusalem agree with us, not with him. Thus, the inflexible stand taken at Jerusalem would contribute significantly to the perpetuation of the true gospel among the Galatians.) 1 1 2 8 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” Here is a lesson for all time. Paul was by no means a stubborn, inflexible individual. On the contrary, he was ready to accommodate himself and his message to any situation, becoming a Jew to the Jews, a Gentile to the Gentiles 7 1 -1 9 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” I Cor. 9:19 23) 1 1 -1 9 0 “tw://bible.?id=44.16.3|AUTODETECT|” ). Striking instances of this are reported in ) 7 1 -1 9 0 “tw://bible.?id=44.16.3|AUTODETECT|” Acts 16:3) 1 1 -1 9 0 “tw://bible.?id=44.21.17-44.21.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.17-44.21.26|AUTODETECT|” 21:17 26) 1 1 -1 9 0 “tw://bible.?id=46.9.12|AUTODETECT|” . But he was not willing to put any obstacle in the way of the gospel of Christ 7 1 -1 9 0 “tw://bible.?id=46.9.12|AUTODETECT|” I Cor. 9:12) 1 1 -1 9 0 0 ). In fact, rightly viewed, it was his inflexibility with respect to doing everything in his power to promote the simple gospel of God s grace in all its immaculate purity that made him so flexible in all relatively minor matters.) 1 1 2 8 0 “tw://bible.*?id=44.15.20|AUTODETECT|” 6. Returning now to those of repute (for the meaning see on verse 2) Paul continues: Well, from those who were reputed to be something whatever they once were makes no difference to me; God accepts no man s person-to me those of repute imparted nothing. The break in grammatical sequence is clear: when Paul starts out by saying, Well, from those who were reputed to be something, we expect him to conclude the sentence by adding, I received nothing. Instead of this he interrupts himself. The thoroughly unfair comparison which his opponents are constantly drawing between himself and those of repute, as if he and his gospel were definitely inferior, causes him to insert a parenthetical comment with respect to these vaunted leaders, the Jerusalem pillars, not out of disrespect for them but from disapproval of the comparison. He then returns to the subject, but instead of completing the sentence by means of a predicate, he comes up with another independent clause in which the words those of repute constitute the subject: to me those of repute imparted nothing.

Essentially this disruption of grammatical sequence makes very little difference in meaning. If there be any difference at all it may possibly be indicated thus: Not only did I, on my part, not receive or accept any new doctrine or regulation from these men of prominence, but I wish to emphasize that they, on their part, did not try to impose any dictates upon me. The main point to be emphasized in this connection is, however, the fact that the anacoluthon, coupled with parenthesis, reveals strong emotion. It shows how deeply Paul was affected by any attempt to downgrade his divine commission and/or his gospel. Hence, he stresses the fact that the Jerusalem leaders did not try in any way to propose any changes in the gospel (of salvation solely by grace through faith) which he had been proclaiming. Specifically, they did not advise Paul that he must tell the Gentiles that in addition to believing in Jesus Christ they must be circumcised.

It is possible that the apostle also implies that these leaders did not urge him to impose upon Gentile believers any new rules of conduct. To help them to live in peace with Jewish believers, the Council of Jerusalem asked the converts from paganism to observe the rules mentioned in ) 7 1 -1 9 0 “tw://bible.*?id=44.15.20|AUTODETECT|”
Acts 15:20) 1 1 -1 9 0 “tw://bible.*?id=44.15.28|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=44.15.28|AUTODETECT|”
28) 1 1 -1 9 0 “tw://bible.*?id=44.15.29|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=44.15.29|AUTODETECT|”
29) 1 1 -1 9 0 “tw://bible.*?id=3.18.0|AUTODETECT|”: avoiding meats sacrificed to idols or from which the blood had not been properly drained, and avoiding marriage within the degrees of affinity or consanguinity offensive to Jews and contrary to the regulations laid down in ) 7 1 -1 9 0 “tw://bible.?id=3.18.0|AUTODETECT|” Lev. 18) 1 1 -1 9 0 “tw://bible.?id=45.12.18|AUTODETECT|” . But Paul did not regard such rules as bothersome novelties, impositions either upon himself or upon Gentile believers. In fact, as is clearly indicated in ) 7 1 -1 9 0 “tw://bible.?id=45.12.18|AUTODETECT|” Rom. 12:18) 1 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” 14:1) 1 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” I Cor. 8:1) 1 1 -1 9 0 “tw://bible.?id=46.9.19|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=46.9.19|AUTODETECT|” 9:19) 1 1 -1 9 0 “tw://bible.?id=46.10.14|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=46.10.14|AUTODETECT|” 10:14) 1 1 -1 9 0 “tw://bible.?id=46.10.23|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=46.10.23|AUTODETECT|” 10:23) 1 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.9|AUTODETECT|” ff., Paul was in the habit of insisting that for the sake of peace and harmony, as also to promote the spread of the gospel, Christians should, of their own accord, deny themselves certain privileges. As remarked earlier, though entirely inflexible in matters of principle 7 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.9|AUTODETECT|” Gal. 1:6 9) 1 1 -1 9 0 0 ), in all other matters the apostle was ready to yield and conform to the habits and wishes of others. Naturally, he taught those whom the Lord had placed under his spiritual care to be similarly disposed.) 1 1 2 8 0 “tw://bible.?id=9.16.7|AUTODETECT|” As to the parenthesis, how could it make any difference to Paul, who had been divinely appointed and had received his gospel directly from Christ, exalted in heavenly glory, whether those of repute had been closely associated with Jesus during the latter s earthly ministry? Why were the Judaizers always emphasizing that earthly fellowship, as if, because of it, men like James, Cephas, John, etc., were intrinsically better than he and more to be trusted? What (that is, of what kind) they once��56�� were makes no difference to Paul. God takes no account of a man s face or person. An individual s outward circumstances whether, for example, he has been closely associated with Jesus as a disciple (Cephas and John) or as his brother (James); whether he occupies a certain position, or has a reputation matter nothing to God; hence, not to Paul either. Things of that nature can never determine the intrinsic value of the gospel as proclaimed by Paul. Cf. ) 7 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 1 1 -1 9 0 “tw://bible.?id=40.22.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.16|AUTODETECT|” Matt. 22:16) 1 1 -1 9 0 “tw://bible.?id=41.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.14|AUTODETECT|” Mark 12:14) 1 1 -1 9 0 “tw://bible.?id=42.20.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.21|AUTODETECT|” Luke 20:21) 1 1 -1 9 0 “tw://bible.?id=47.12.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.5|AUTODETECT|” II Cor. 12:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 7 9. But though Paul is not impressed with the propaganda of the Judaizers, who are constantly playing off those of repute against him, he is very definitely impressed by the divine influence upon James, Cephas, and John, causing them to welcome the grace of God when they saw its manifestation in the apostle to the Gentiles. Having stated that the Jerusalem leaders had imparted nothing to him, the writer continues: On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised just as Peter (with that) to the circumcised for he who was at work through Peter in apostolic mission activity for the circumcised was also at work in me for the Gentiles , and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should (go) to the Gentiles, and they to the circumcised.) 1 1 2 8 0 “tw://bible.?id=44.15.4|AUTODETECT|” At Jerusalem those of repute (see on verse 2), having taken note of the soundness of the gospel as proclaimed by Paul, of the enthusiasm with which he spoke of it, of the manner in which the Lord had been placing his seal of approval upon its proclamation among the Gentiles, namely, by means of conversions, signs and wonders 7 1 -1 9 0 “tw://bible.?id=44.15.4|AUTODETECT|” Acts 15:4) 1 1 -1 9 0 “tw://bible.?id=44.15.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.15.12|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=46.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.2|AUTODETECT|” I Cor. 9:2) 1 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” II Cor. 12:12) 1 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.9|AUTODETECT|” ), heartily and enthusiastically endorsed both him and his co-laborer, Barnabas. Literally, Paul speaks about the gospel of the uncircumcision just as Peter of the circumcision. This is one and the same gospel 7 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.9|AUTODETECT|” Gal. 1:6 9) 1 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” ), and the terms the uncircumcision and the circumcision use the abstract for the concrete 7 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” Rom. 3:30) 1 1 -1 9 0 “tw://bible.?id=45.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.9|AUTODETECT|” 4:9) 1 1 -1 9 0 “tw://bible.?id=49.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.11|AUTODETECT|” Eph. 2:11) 1 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” Col. 3:11) 1 1 -1 9 0 0 ). The distinction made is that between the gospel to the Gentile world and that to the Jewish world. ��57��) 1 1 2 8 0 “tw://bible.?id=40.16.15|AUTODETECT|” It is clear that equal honor is accorded to Paul and Peter. Since in this combination nothing is said about John, whereas we know, nevertheless, that Paul s designation those of repute, a term borrowed from the Judaizers, included John, it would appear to be a fair conclusion that Peter represents The Twelve 7 1 -1 9 0 “tw://bible.?id=40.16.15|AUTODETECT|” Matt. 16:15) 1 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=44.2.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.37|AUTODETECT|” Acts 2:37) 1 1 -1 9 0 “tw://bible.?id=43.1.35-43.1.41|AUTODETECT|” ), including John. Peter and John, in fact, were often found together 7 1 -1 9 0 “tw://bible.?id=43.1.35-43.1.41|AUTODETECT|” John 1:35 41) 1 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” 13:23) 1 1 -1 9 0 “tw://bible.?id=43.13.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.24|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=43.18.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.15|AUTODETECT|” 18:15) 1 1 -1 9 0 “tw://bible.?id=43.18.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.16|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=43.20.1-43.20.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.1-43.20.10|AUTODETECT|” 20:1 10) 1 1 -1 9 0 “tw://bible.?id=43.21.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.2|AUTODETECT|” 21:2) 1 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=43.21.20-43.21.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.21.20-43.21.22|AUTODETECT|” 20 22) 1 1 -1 9 0 “tw://bible.?id=44.3.1-44.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.1-44.3.4|AUTODETECT|” Acts 3:1 4) 1 1 -1 9 0 “tw://bible.?id=44.3.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.3.11|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” 4:13) 1 1 -1 9 0 “tw://bible.?id=44.8.14|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=44.8.14|AUTODETECT|” 8:14) 1 1 -1 9 0 “tw://bible.?id=40.10.2-40.10.4|AUTODETECT|” ff.). That among the Twelve Peter was the recognized leader is shown by the fact that in every list of apostles his name is mentioned first of all 7 1 -1 9 0 “tw://bible.?id=40.10.2-40.10.4|AUTODETECT|” Matt. 10:2 4) 1 1 -1 9 0 “tw://bible.?id=41.3.16-41.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.16-41.3.19|AUTODETECT|” Mark 3:16 19) 1 1 -1 9 0 “tw://bible.?id=42.6.14-42.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.14-42.6.16|AUTODETECT|” Luke 6:14 16) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.2.7|AUTODETECT|” That the Lord had been at work energetically operative in connection with Peter, and this especially (though by no means exclusively) in connection with the latter s apostolic mission activity ��58�� for the Jews, is clear from many other passages besides ) 7 1 -1 9 0 “tw://bible.?id=48.2.7|AUTODETECT|” Gal. 2:7) 1 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” ; namely, from ) 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 0 (by implication); Acts 1:15 ff.; 2:14 ff.; 2:37 ff.; 3:1 ff.; 4:8 ff.; 5:3 ff. (notably 5:15); 11:2 ff.; 12:1 ff.; 15:7 ff. That the same Lord who empowered Peter was also energizing Paul, but in his case especially (though by no means exclusively) in apostolic mission activity for the benefit of the Gentiles, was now being made clear at Jerusalem, where, both in the private interview and at the public gathering, Paul and Barnabas gave a run-down of the astonishing results that had been accomplished.) 1 1 2 8 0 0 The result was that James and Cephas and John, the reputed pillars, clearly recognized that a ministry carried on by Paul and Barnabas with such conscientious regard for the will and revelation of God, such unswerving and pious purpose, such boundless energy, such tender love for souls, and, last but not least, such marvelous results, must be the product of the grace that was given to the agents used by the Lord. They saw the amazing manifestation of God s undeserved, but energetically operating, favor.) 1 1 2 8 0 “tw://bible.?id=44.2.41|AUTODETECT|” Of the three Jerusalem leaders James is mentioned first. See on 1:19. As has been shown, he is definitely linked with Jerusalem, more so even than Peter and John. It is not surprising, therefore, that he is mentioned first. Though not properly an apostle (in the plenary sense), his position as the Lord s brother, his moderation, wisdom, and sympathetic nature, assured him a place of special prominence in this stronghold of Jewry, in which many people had already accepted Christ, and many more were to follow 7 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” Acts 2:41) 1 1 -1 9 0 “tw://bible.?id=44.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.4|AUTODETECT|” 4:4) 1 1 -1 9 0 “tw://bible.?id=44.21.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.20|AUTODETECT|” 21:20) 1 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” ). Peter, the leader of The Twelve, has just been described. See also on ) 7 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” Gal. 2:11) 1 1 -1 9 0 0 ff. Probably because his influence and activity in Jerusalem are here emphasized, he is now called by his Aramaic name, Cephas. There follows John, Peter s frequent companion, as has been shown. Though for a while similarly linked with Judea, he probably left Jerusalem at the beginning of the Jewish War, and chose Ephesus as his headquarters. Banished to the island of Patmos, he was subsequently permitted to return to Ephesus. According to tradition he, the disciple whom Jesus loved, survived all the other apostles.) 1 1 2 8 0 “tw://bible.?id=54.3.15|AUTODETECT|” By the Judaizers these three men were regarded as pillars 7 1 -1 9 0 “tw://bible.?id=54.3.15|AUTODETECT|” I Tim. 3:15) 1 1 -1 9 0 “tw://bible.?id=66.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.12|AUTODETECT|” Rev. 3:12) 1 1 -1 9 0 0 ), that is, those who gave stability to the church, its genuine leaders, whom they loved to contrast with Paul at the latter s expense. Paul does not begrudge the three the honor that is bestowed upon them. The real thrust of his argument is to show that these pillars, far from disagreeing with him, enthusiastically approve of him, and acknowledge the fact that his gospel and their gospel are one and the same, to which nothing can be added, and from which nothing must be subtracted.) 1 1 2 8 0 “tw://bible.*?id=44.8.14|AUTODETECT|” The singularly striking manner in which they confirmed their enthusiastic endorsement of the two foreign missionaries, herein following the example, years earlier, of the common people of Judea who were believers (1:22 24), is expressed in the words: When they saw that I had been entrusted with the gospel to the uncircumcised & and when they perceived the grace that was given to me, they & gave to me and Barnabas the right hand of fellowship. Note that they themselves James, Cephas, and John took the initiative. This handshake, to be sure, was a sign of mutual agreement and acknowledgment; more than that, of fellowship (koinonia), one of the richest terms in the entire New Testament. See the detailed treatment of this concept in N.T.C. on Philippians, pp. 51 54; 93 95. But it also served as the confirmation of a solemn covenant��59�� into which these five men now entered, as they divided the work-load: that we [Paul and Barnabas] should (go) to the Gentiles, and they [James, Cephas, and John] to the circumcised. This division of labor must be interpreted in general terms.

It amounted to a ratification of what had already begun; for, as has been indicated, Paul and Barnabas were bestowing their special attention upon the Gentiles; James, Cephas, and John, upon the Jews. This did not prevent the two from first of all addressing the Jews, wherever there was a synagogue, nor the three from reaching out also to the non-Jews. Thus, Peter did not have to apologize for having worked among the Samaritans 7 1 -1 9 0 “tw://bible.?id=44.8.14|AUTODETECT|” Acts 8:14) 1 1 -1 9 0 “tw://bible.?id=44.10.1|AUTODETECT|” ff.) and having preached to the Roman centurion Cornelius and his friends and relatives 7 1 -1 9 0 “tw://bible.?id=44.10.1|AUTODETECT|” Acts 10:1) 1 1 -1 9 0 “tw://bible.?id=44.11.1|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=44.11.1|AUTODETECT|” 11:1) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” ff., especially 15:7!). Nevertheless, from now on and as long as circumstances would permit it, the Jews and the country they inhabited would be the chief responsibility of the three and of those whom they represented, while Paul and Barnabas were to proclaim the gospel far away to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” Acts 22:21) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 In verses 7 9 the following lessons stand out:) (1) Under God Paul s gospel is independent; that is, it is able to maintain itself in relation to friends and foes. It vanquishes the arguments of its foes, and is enthusiastically endorsed by its friends, who recognize it as the gospel which they themselves charish.) (2) One gospel suffices for every age and every clime. Methods of presentation may have to vary, but essentially the gospel for the first century a.d. is the gospel for today. Those who maintain that it is not relevant for this day and age are committing a tragic error. Only then when the message of the love of God in Christ has penetrated heart and mind, resulting in a life of unselfish dedication to God and grateful observance of the principles of conduct he has laid down in his Word, will solutions be found for the problems that now vex the individual, the family, society, the church, the nation, and the world.) (3) The New Testament is not a hodgepodge of conflicting theologies the theology of John, the theology of Paul, etc. but a harmonious, beautifully variegated, unit. It is a remarkable fact that the five men, whose handclasp of ringing harmony is here described, produced, between them, no less than twenty-one of the twenty-seven New Testament books!��60��) 1 1 2 8 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” 10. To the major agreement touching the essence of the gospel and the division of the field of labor, one stipulation was added: Only, we were to continue to remember the poor,��61�� the very thing which I was also eager to do. The difficult situation of the Judean poor required that special measures be taken to help them. It would seem that this situation, though more severe at one time than at another, was rather constant 7 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” Acts 11:27 30) 1 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” 12:25) 1 1 -1 9 0 “tw://bible.?id=47.8.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.14|AUTODETECT|” II Cor. 8:14) 1 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” ). A few years earlier Barnabas and Paul had been sent on a relief mission. Paul and Barnabas now agree that such aid should be continued. Paul says that he was eager was taking pains, making every effort to do this. In fact, so eager was he to engage in this work of mercy that his third missionary journey, the one that was to follow immediately the present (second) trip during which Galatians was written, had as one of its chief objects, in the words of the apostle himself, to bring alms to my nation 7 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” Acts 24:17) 1 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” ). The words, We were to continue to remember, probably do not only mean that the work already begun should be resumed and thus continued, but also that to help the poor should be and remain the regular practice of the church. ) 7 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” I Cor. 16:1) 1 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” 2) 1 1 -1 9 0 0 certainly points in that direction.) 1 1 2 8 0 “tw://bible.?id=2.23.10|AUTODETECT|” Work of this nature should be pushed with all vigor. This is demanded by the laws of God 7 1 -1 9 0 “tw://bible.?id=2.23.10|AUTODETECT|” Exod. 23:10) 1 1 -1 9 0 “tw://bible.?id=2.23.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.23.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=2.30.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.30.15|AUTODETECT|” 30:15) 1 1 -1 9 0 “tw://bible.?id=3.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.19.10|AUTODETECT|” Lev. 19:10) 1 1 -1 9 0 “tw://bible.?id=5.15.7-5.15.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.15.7-5.15.11|AUTODETECT|” Deut. 15:7 11) 1 1 -1 9 0 “tw://bible.?id=24.22.16|AUTODETECT|” ), the exhortations of the prophets 7 1 -1 9 0 “tw://bible.?id=24.22.16|AUTODETECT|” Jer. 22:16) 1 1 -1 9 0 “tw://bible.?id=27.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.4.27|AUTODETECT|” Dan. 4:27) 1 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” Amos 2:6) 1 1 -1 9 0 “tw://bible.?id=30.2.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=30.2.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” ), and the teaching of Jesus 7 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” Matt. 7:12) 1 1 -1 9 0 “tw://bible.?id=42.6.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.36|AUTODETECT|” Luke 6:36) 1 1 -1 9 0 “tw://bible.?id=42.6.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” 21:1 4) 1 1 -1 9 0 “tw://bible.?id=43.13.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.29|AUTODETECT|” John 13:29) 1 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” Gal. 6:2) 1 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” ). It also pertains to the expression of gratitude for benefits received. Those to whom mercy has been shown should be merciful. Paul points to the fact that since the Gentiles have received so many spiritual blessings from the saints of Jerusalem, they should certainly be of service to them in matters material 7 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” Rom. 15:26) 1 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ). And the greatest text of all, in this connection, is surely ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.40|AUTODETECT|” ! A rich reward awaits the generous 7 1 -1 9 0 “tw://bible.*?id=40.25.31-40.25.40|AUTODETECT|” Matt. 25:31 40) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 It is remarkable that Paul, the deep thinker, is at the same time the Christian benefactor, who believes wholeheartedly in doing good to everybody, and especially to those who are of the household of the faith, as he says in this very letter (6:10). Such is Christianity. If it is genuine, it is concerned about the poor, their health and their housing, their spiritual but also their material welfare. It does all in its power to help the underprivileged, under-educated, undernourished, the migrants and those who belong to minority groups. Overwhelmed by the love of God in Christ, it is eager to do so! The five men who concluded this agreement must have been very happy, indeed, as they stood there, firmly clasping each other s right hand, brothers in a common cause.

Accordingly, Paul and Barnabas entered into a solemn agreement with the others, promising that they would remind the Gentiles that they should help the poor; particularly, in the present instance, Jerusalem s saints. One of these five men was James, the Lord s brother, who, with respect to the rich and the poor, wrote the unforgettable words found in the second and fifth chapters of his epistle!) Chapter 2) Verses 11 21) Theme: The Gospel of Justification by Faith apart from Law-works Defended against Its Detractors) I. This Gospel s Origination: it is not of human but of divine origin: hence, is independent) F. Far from receiving anything from Jerusalem s pillars, at Antioch I even took Cephas to task for his reversion to legalism: separating himself from Gentile converts after first eating with them. A man is not justified by law-works but through faith in Jesus Christ. For I through law died to law, that I might live to God.) ) 2:11 21) F.

The gospel as proclaimed by Paul maintained even over against Peter s deviation) 11 Now when Cephas came to Antioch I opposed him to his face because he stood condemned. 12 For before certain individuals from James arrived he had been in the habit of eating his meals with the Gentiles. But when they came he began to draw back and to separate himself, being afraid of those who belonged to the circumcision party. 13 And the rest of the Jews joined him in playing the hypocrite, so that even Barnabas was carried along by their hypocrisy. 14 But when I saw that they were not pursuing a straight course in accordance with the truth of the gospel, I said to Cephas, in everybody s presence, If you, though a Jew, can live like a Gentile and not like a Jew, how can you (now) force the Gentiles to live like Jews? ) 15 We ourselves, though by nature Jews and not Gentile sinners, 16 yet, knowing that a man is not justified by law-works but only through faith in Jesus Christ, even we believed in Christ Jesus in order that we might be justified by faith in Christ, and not by law-works, because by law-works will no flesh be justified. 17 But if, in seeking to be justified in Christ, we ourselves also turn out to be sinners, is Christ then a sin-promotor? By no means! 18 For, if I start to rebuild the very things which I have torn down, it is then that I prove myself a transgressor. 19 For I through law died to law, that I might live to God. 20 I have been crucified with Christ; and it is no longer I who lives, but Christ who lives in me; and that (life) which I now live in flesh I live in faith, (the faith) which is in the Son of God, who loved me and gave himself up for me. 21 I do not set aside the grace of God; for if justification (were) through law, then Christ died in vain. ) ) Paul continues to prove the essential independence both of his gospel and of his position. ��62�� That gospel which had been so enthusiastically endorsed by the pillars, etc. at Jerusalem was able to assert itself, when necessary, even over against one of those very men of repute. The theory according to which the rebuke here administered was addressed to some other Cephas, not to the apostle, is without a shred of evidence. The Cephas or Peter indicated here in 2:11 ff. must have been the one to whom Paul referred previously in this same letter (1:18; 2:7 9). And that person was one of Jerusalem s pillars, none other than Peter the apostle, the leader of The Twelve.) 1 1 2 8 0 “tw://bible.?id=44.15.1-44.15.29|AUTODETECT|” The episode in which Peter was involved may well have occurred during the interval between the Jerusalem Conference 7 1 -1 9 0 “tw://bible.?id=44.15.1-44.15.29|AUTODETECT|” Acts 15:1 29) 1 1 -1 9 0 0 ) and the beginning of the second missionary journey (15:40 ff.). We know from the book of Acts (15:22, 30 39) that it was then that Paul and Barnabas tarried for some time in Syrian Antioch. And here in Galatians the Paul-versus-Peter controversy immediately follows the conference (inclusive of private interview).) 1 2 2 8 0 0 11. Paul writes: Now when Cephas came to Antioch I opposed him to his face. We are not told just why Cephas visited Antioch at this time. Various guesses have been made but none of them serves any useful purpose. The important fact is that Cephas committed an error of conduct so serious that Paul felt obliged to oppose or resist��63�� him to his face, that is, directly, openly, man to man. Peter s action was entirely inexcusable, to which Paul calls attention by adding: because he stood condemned.

His own behavior condemned him. Why this was true will become clear from the discussion of verses 12 14.) These lines begin as follows: 12. For before certain individuals from James arrived he had been in the habit of eating his meals with the Gentiles. But when they came he began to draw back and to separate himself, being afraid of those who belonged to the circumcision party.) 1 1 2 8 0 “tw://bible.?id=46.11.17-46.11.34|AUTODETECT|” The reference is, no doubt, to the fellowship meals or agapae of the early Christians. The food which otherwise would have been consumed at home was brought to the meeting-place of the congregation. It would seem that originally the Lord s Supper took place at the conclusion of such a get-together. Whether such meetings were ordinary church services or congregational meetings is not always clear and, for the present purpose, does not matter. The abuses to which such social meals could lead are pointed out in ) 7 1 -1 9 0 “tw://bible.?id=46.11.17-46.11.34|AUTODETECT|” I Cor. 11:17 34) 1 1 -1 9 0 0 . In Corinth there was segregation according to wealth, the rich separating from the poor; in Antioch the segregation which threatened was of an ethnic character, the Jewish Christians separating from their Gentile brothers in the faith, as will become clear.) 1 1 2 8 0 “tw://bible.?id=44.15.19|AUTODETECT|” The question, How can Jewish Christians eat with Gentile Christians? was a very perplexing one in the apostolic age. It is true that, with a view especially to those who from the Gentiles turned to God 7 1 -1 9 0 “tw://bible.?id=44.15.19|AUTODETECT|” Acts 15:19) 1 1 -1 9 0 0 ), the Jerusalem Council had made an important decision, namely, that you abstain from that which has been sacrificed to idols, and from blood, and from anything that has been strangled & (15:29).��64�� But even though this decision to a certain extent limits the area in which it was possible for Jews and Gentiles to enjoy meal-time fellowship, it did not by any means settle everything with reference to such eating and drinking.) 1 1 2 8 0 “tw://bible.?id=3.11.0|AUTODETECT|” First, there were the Old Testament rules concerning clean and unclean 7 1 -1 9 0 “tw://bible.?id=3.11.0|AUTODETECT|” Lev. 11) 1 1 -1 9 0 “tw://bible.?id=4.25.0|AUTODETECT|” ). For centuries the Jews had observed such and similar divine ordinances. Josephus (Antiquities IV.vi.8) puts into the mouths of the Midianite women who came to entice the Israelites 7 1 -1 9 0 “tw://bible.?id=4.25.0|AUTODETECT|” Num. 25) 1 1 -1 9 0 “tw://bible.?id=27.1.8|AUTODETECT|” and 31) these words: Your kinds of food are peculiar to yourselves, and your kinds of drinks are common to no others. Well-known is the Old Testament passage: But Daniel resolved in his heart that he would not defile himself with the king s dainties, nor with the wine which he drank 7 1 -1 9 0 “tw://bible.?id=27.1.8|AUTODETECT|” Dan. 1:8) 1 1 -1 9 0 “tw://bible.?id=27.1.8|AUTODETECT|” ). From the apocryphal book Tobit (1:10 12) note the following: And when I was carried away captive to Nineveh, all my brothers and those that were of my kindred ate the bread of the Gentiles, but I kept myself from eating because I remembered God with all my soul. There is also I Macc. 1:62: And many in Israel were fully resolved and confirmed in themselves not to eat unclean things ; and the dramatic story of the mother and her seven sons who were martyred because they refused to eat abominable swine s flesh (II Macc. 7). In some of the cases listed above 7 1 -1 9 0 “tw://bible.?id=27.1.8|AUTODETECT|” Dan. 1:8) 1 1 -1 9 0 “tw://bible.?id=3.11.0|AUTODETECT|” ff.) the revulsion of the devout Jews aroused by the sight of heathen food may have been due to a combination of reasons; for example, some of the food set before them may have been unclean according to the regulations of ) 7 1 -1 9 0 “tw://bible.?id=3.11.0|AUTODETECT|” Lev. 11) 1 1 -1 9 0 0 , and most or all of it may have been previously consecrated to idols.) 1 1 2 8 0 0 Secondly, there were the man-made restrictions and stipulations, handed down from generation to generation, by means of which the rabbis had sought to explain and expand the divinely imparted ordinances. These, in turn, were of various kinds. Some dealt with the purchase of meats from Gentile meat-markets; for example: The Jews were permitted to get meat from a Gentile meat-market when the animal had not been slaughtered by a non-Israelite, when the meat had not been brought into contact with pagan religious ceremonies, and when the proprietor of the place where the meat was sold guaranteed that he did not handle inferior meat, the kind that had been prohibited for Jewish consumption. ��65��) 1 1 2 8 0 “tw://bible.?id=3.15.0|AUTODETECT|” There was also the peculiar Pharisaic interpretation of the law of purity 7 1 -1 9 0 “tw://bible.?id=3.15.0|AUTODETECT|” Lev. 15) 1 1 -1 9 0 “tw://bible.?id=43.4.7-43.4.9|AUTODETECT|” ). This may well furnish the true explanation of ) 7 1 -1 9 0 “tw://bible.?id=43.4.7-43.4.9|AUTODETECT|” John 4:7 9) 1 1 -1 9 0 0 with reference to Christ s conversation with the Samaritan woman. Jesus said to her, Give me a drink. Continued: So the Samaritan woman said to him, How is it that you, a Jew, ask a drink of me, a Samaritan woman? (For Jews do not use [vessels] together with Samaritans). See N.T.C. on the Gospel according to John, Vol. I, pp. 160, 161.) 1 1 2 8 0 “tw://bible.?id=40.15.1|AUTODETECT|” Still another set of halakoth had to do with washing the hands before eating, a washing not for ordinary hygienic reasons but out of fear lest these hands had been contaminated by contact with a Gentile or with something that belonged to a Gentile 7 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” Matt. 15:1) 1 1 -1 9 0 “tw://bible.?id=41.7.1|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=41.7.1|AUTODETECT|” Mark 7:1) 1 1 -1 9 0 0 ff.).) 1 2 2 8 0 0 Finally, to mention only one more reason why it was so difficult for a devout Jew to eat with a Gentile, think of the many man-made rules which the rabbis had laid down regarding the consumption of food on the sabbath!) In view of all this, it is easy to see that for a Jew to eat in the company of a Gentile, whether on the sabbath or not, was considered by many to be positively wicked.) 1 1 2 8 0 “tw://bible.?id=46.8.1|AUTODETECT|” But had not Christ, by his death on the cross, fulfilled, and thereby abolished, the Old Testament shadows ? And if even the divinely established rules had lost their validity, was not the same true even more decisively with respect to all the man-made regulations that had been embroidered upon these rules? True indeed, but this legitimate inference was not drawn by every believer in Christ. Many, especially in and around Jerusalem, held fast to their traditions. Provided that no saving significance of any kind was ascribed to the continuation of such habits and that no offense was given, such persistence could be tolerated, particularly during what might be called the period of transition. However, in mixed communities problems immediately presented themselves. See ) 7 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” I Cor. 8:1) 1 1 -1 9 0 “tw://bible.?id=46.10.14|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=46.10.14|AUTODETECT|” 10:14) 1 1 -1 9 0 0 ff. Customs (Gentile versus Jewish) were bound to clash. The fact that the law of ordinances had been nailed to the cross was not always fully appreciated, and the further and closely related fact that in Christ the wall of separation between Jew and Gentile had been broken down, never to be rebuilt, was frequently ignored (as it is even today in certain circles!).) 1 1 2 8 0 “tw://bible.?id=44.15.20|AUTODETECT|” In liberal (I now use the word in its most favorable sense) Antioch the far-reaching implication of the Jerusalem Council had been fathomed. The logical deduction had been drawn, namely, that if the ceremonial ordinances regarding eating and drinking were not to be imposed upon the Gentiles, they should not be saddled upon the Jews either. Here it was understood that the unity of the church, consisting of Jew and Gentile, demanded, among other things, eating and drinking together in sweet fellowship, with restrictions reduced to the very minimum 7 1 -1 9 0 “tw://bible.?id=44.15.20|AUTODETECT|” Acts 15:20) 1 1 -1 9 0 “tw://bible.?id=44.15.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.15.29|AUTODETECT|” 29) 1 1 -1 9 0 0 ). Were not all of the brothers Christians, and was it not Antioch in which this beautiful new name had first been given to Christ s followers? (11:26). According to this principle of love and fellowship the members of the Antiochian church had now for some time been eating and drinking.) 1 1 2 8 0 “tw://bible.?id=44.15.1|AUTODETECT|” When Cephas arrived in Antioch he, too, had fallen in line with this new procedure and had continued in this manner for some time. But then something occurred which brought about an inexcusable and dangerous change in his behavior. Into the church-gathering walked certain individuals from James. ��66�� In the light of such passages as ) 7 1 -1 9 0 “tw://bible.?id=44.15.1|AUTODETECT|” Acts 15:1) 1 1 -1 9 0 “tw://bible.?id=44.15.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.15.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=44.15.1|AUTODETECT|” it is not necessary to conclude that these investigators actually represented the views of James or that they had been delegated by him. Far more natural would seem to be the explanation that they came from the church at Jerusalem, a church in which James occupied a position of special prominence. Although some cling to the theory that these individuals from James and those who belonged to the circumcision party are two different groups, the text does not demand this interpretation. In all probability the individuals from James belonged to the same group as the Judaizers to which reference is made in ) 7 1 -1 9 0 “tw://bible.?id=44.15.1|AUTODETECT|” Acts 15:1) 1 1 -1 9 0 0 . In the latter passage they demanded that the Gentiles, in order to be admitted to the church, be circumcised. Here we meet them once more in the same city of Antioch, and this time they insist (perhaps by their very presence and refusal to eat with Gentile believers) that Jews dine with Jews, Gentiles with Gentiles. And Cephas hesitates, then little by little begins to withdraw himself from the Gentiles, until at length he is completely separating himself and is no longer eating with the Gentiles.��67��) 1 1 2 8 0 0 Peter, in so doing, was motivated by fear. Was he afraid that by means of continued eating with the Gentiles (believers in Christ, gathered from the Gentiles) he would antagonize the men from James to such an extent that the evil report which they would bring to their like-minded friends in Jerusalem would weaken his prestige in that city and might even cause him to be persecuted?) 1 1 2 8 0 “tw://bible.?id=44.2.22-44.2.36|AUTODETECT|” It is argued that the Peter who had spoken with such courage at the Council of Jerusalem would not have turned around so completely here at Antioch, certainly not so shortly afterward. This argument fails to give due consideration to two facts: a. Peter may not have been aware of the full implications of his action; for, after all, the decisions of that council explicitly dealt with Gentiles, not with Jews; b. inconsistency and momentary fear consituted the weak strain in Peter s character. Besides, though a believer s progress in sanctification is capable of being represented by a rising diagonal, so that the Peter of ) 7 1 -1 9 0 “tw://bible.?id=44.2.22-44.2.36|AUTODETECT|” Acts 2:22 36) 1 1 -1 9 0 “tw://bible.?id=44.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.19|AUTODETECT|” 4:19) 1 1 -1 9 0 “tw://bible.?id=44.4.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=44.5.12-44.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.12-44.5.16|AUTODETECT|” 5:12 16) 1 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=41.14.66-41.14.72|AUTODETECT|” shows far more courage than the one of Matt. 27:69 75; ) 7 1 -1 9 0 “tw://bible.?id=41.14.66-41.14.72|AUTODETECT|” Mark 14:66 72) 1 1 -1 9 0 “tw://bible.?id=42.22.54-42.22.62|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.54-42.22.62|AUTODETECT|” Luke 22:54 62) 1 1 -1 9 0 “tw://bible.?id=43.18.15-43.18.18|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=43.18.15-43.18.18|AUTODETECT|” John 18:15 18) 1 1 -1 9 0 “tw://bible.?id=43.18.25-43.18.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.25-43.18.27|AUTODETECT|” 25 27) 1 1 -1 9 0 “tw://bible.?id=44.15.9|AUTODETECT|” , nevertheless, this diagonal is not a straight line. It dips at times. And so it was here. Instability was again asserting itself, as it had done so often before. Accordingly, far from saying that Cephas could not have changed so quickly from one kind of conduct to another, we should rather affirm that the description here given is exactly in character for that particular apostle. For proof see N.T.C. on the Gospel according to John, Vol. II, p. 232. The change from Peter s excellent emphasis on the unity of Jew and Gentile, when at the Council of Jerusalem he said, And God made no distinction between us and them, cleansing their hearts by faith 7 1 -1 9 0 “tw://bible.?id=44.15.9|AUTODETECT|” Acts 15:9) 1 1 -1 9 0 0 ) and his present encouragement of separation between these two groups, was certainly not any more drastic and sudden than that between his boast, Even if I must die with thee, yet will I not deny thee and his complete disavowal, I do not even know the man. ) 1 1 2 8 0 0 13. Continued: And the rest of the Jews joined him in playing the hypocrite. Whether or not Peter had understood the full implications of the decisions of the Jerusalem Council, one thing at least is certain: he knew that in separating himself from the believing Gentiles he was acting contrary to his own inner convictions. He was hiding his real beliefs, just as an actor conceals his real face under a mask. He was playing the hypocrite. We know that this is true, for:) 1 1 2 8 0 “tw://bible.?id=41.7.19|AUTODETECT|” (1) During Christ s sojourn on earth Peter had been one of his closest disciples. He had heard the teaching of Jesus whereby he made all meats clean 7 1 -1 9 0 “tw://bible.?id=41.7.19|AUTODETECT|” Mark 7:19) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ). He knew that this same Jesus had urged sinners, one and all, to come unto him and be saved by simple trust in him 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 “tw://bible.?id=40.8.11|AUTODETECT|” ). He knew, too, that the Master had welcomed non-Israelites 7 1 -1 9 0 “tw://bible.?id=40.8.11|AUTODETECT|” Matt. 8:11) 1 1 -1 9 0 “tw://bible.?id=40.28.18-40.28.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.18-40.28.20|AUTODETECT|” 28:18 20) 1 1 -1 9 0 “tw://bible.?id=41.12.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.9|AUTODETECT|” Mark 12:9) 1 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.30|AUTODETECT|” Luke 4:16 30) 1 1 -1 9 0 “tw://bible.?id=42.17.11-42.17.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.11-42.17.19|AUTODETECT|” 17:11 19) 1 1 -1 9 0 “tw://bible.?id=40.13.31|AUTODETECT|” ); and that in ever so many of his sayings he had emphasized the oneness in him of all believers throughout the whole wide earth 7 1 -1 9 0 “tw://bible.?id=40.13.31|AUTODETECT|” Matt. 13:31) 1 1 -1 9 0 “tw://bible.?id=40.13.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=42.14.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.14.23|AUTODETECT|” Luke 14:23) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” 19:10) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=43.4.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.42|AUTODETECT|” 4:42) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” 10:16) 1 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” 12:32) 1 1 -1 9 0 “tw://bible.?id=43.17.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.19|AUTODETECT|” 17:19) 1 1 -1 9 0 “tw://bible.?id=43.17.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.10.9-44.10.16|AUTODETECT|” (2) As if that were not sufficient, to Peter had been given and this not once but three times! the vision of the sheet. On the housetop at Joppa he had learned that it was wrong to regard as unclean that which God had cleansed 7 1 -1 9 0 “tw://bible.?id=44.10.9-44.10.16|AUTODETECT|” Acts 10:9 16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.10.28|AUTODETECT|” (3) He had also understood the implication of this vision and had acted upon it. Boldly he had gone to Caesarea and had entered the house of the centurion Cornelius of the Italian band. It was to the group gathered at the home of this non-Jew that he had said, You yourselves know how unlawful it is for a Jew to associate with or to visit a person of another nation; yet to me God has shown that I should not call any man common or unclean 7 1 -1 9 0 “tw://bible.?id=44.10.28|AUTODETECT|” Acts 10:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.11.1-44.11.18|AUTODETECT|” (4) Not only had he visited the uncircumcised but he had even eaten with them. And when those of the circumcision party had criticized him for such conduct, Peter had come forth with a lengthy defense 7 1 -1 9 0 “tw://bible.?id=44.11.1-44.11.18|AUTODETECT|” Acts 11:1 18) 1 1 -1 9 0 0 ). And, in the full assurance of the fact that he was following the only divinely approved course, he had in the beginning repeated at Antioch what he had already done at Caesarea. In both cases he had taken his meals with the Gentiles.) 1 1 2 8 0 0 (5) In fact, if it was right for Peter to eat with Gentile enquirers at Caesarea, it certainly must have been right for him to eat with Gentile believers in Antioch!) 1 1 2 8 0 “tw://bible.?id=48.2.1|AUTODETECT|” Accordingly, when Paul accuses Peter of insincerity or hypocrisy he is not using too strong a word. Peter s conduct was all the more reprehensible because he was a recognized leader. His example was prone to be followed by others. So it was also in the present case. When the courage of Cephas was oozing out, faint-heartedness also took possession of the rest of the Jews (that is, all the other Jewish Christians who were present). Even Barnabas, whom we would never have accused of narrow-mindedness 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 0 ), who had co-operated heartily with Paul in the establishment of several churches in Gentile regions, and who must have enjoyed many a meal with the young converts from the heathen world, now meekly went along with Peter in the latter s insincere behavior: so that even Barnabas was carried along by their hypocrisy.) 1 2 2 8 0 0 The courage and firmness of Paul s reaction to this inexcusable hypocrisy merit profound admiration: 14. But when I saw that they were not pursuing a straight course in accordance with the truth of the gospel, I said to Cephas, in everybody s presence, If you, though a Jew, can live like a Gentile and not like a Jew, how can you (now) force the Gentiles to live like Jews? ) Paul saw that Peter and all those who followed his example were not straight-footing toward, or in accordance with, the truth of the gospel, thus literally. In the New Testament the verb they are straight-footings��68�� occurs only here. The meaning is probably either that, as Paul saw it, these people were not advancing toward, i.e., in the direction of, the gospel-truth, or that they were not pursuing a straight course in accordance with��69�� that truth. According to the latter view, to which I would give a slight preference, the two lines of which one is the guideline and represents the gospel-truth, and the other represents the conduct of these segregationists were not running parallel. On the contrary, they were pulling farther and farther apart. The straight course in accordance with gospel-truth is the gospel message presented in all its purity.) 1 1 2 8 0 “tw://bible.?id=54.5.20|AUTODETECT|” When Paul, after due consideration, understood that Cephas and his imitators were deviating from the straight course, he addressed himself directly to his fellow-apostle. This is generally far better than talking behind a person s back. It stands to reason that Paul could not very well have waited for an opportunity to speak to Peter privately, for even though Peter was the leader, he was not the only sinner. The rest of the Jews were also guilty, including even Barnabas. It would have been impractical to visit each one separately. Besides, on this matter of publicly rebuking those who have erred publicly, worthy of serious consideration is John Calvin s comment on this verse, This example instructs us that those who have sinned publicly must be publicly chastised, as far as the church is concerned. The purpose is that their sin may not, by remaining unpunished, form a dangerous example; and elsewhere 7 1 -1 9 0 “tw://bible.?id=54.5.20|AUTODETECT|” I Tim. 5:20) 1 1 -1 9 0 0 ) Paul lays down this rule expressly, to be observed in the case of elders, Those who do wrong you must rebuke in the presence of all, so that also the others may have fear, because the position which they occupy renders their example more pernicious. It was particularly advantageous that the good cause in which all had an interest, should be openly defended in the presence of the people, that Paul might have the better opportunity of showing that he did not shrink from the broad light of day. ) 1 8 2 8 0 0 In everybody s presence, then, Paul said to Cephas, If you, though a Jew, can live like a Gentile and not like a Jew, how can you (now) force the Gentiles to live like Jews? Meaning: If even you, Cephas, though you are a Jew, can allow yourself the freedom of ignoring the Jewish traditions with respect to eating and drinking, as you certainly did when you were eating your meals with the Gentiles, then how can you now impose these very traditions upon Gentiles, forcing them to live like Jews? It is undeniable that by separating yourself from the Gentiles at dinner time, you are saying to them, If you Gentiles wish to have fellowship with us and such, of course, is desirable you will have to adopt our customs; you will have to live like Jews. ) As to verses 15 21 the question arises, To whom were they addressed? To Peter? To the entire multiude present at the love-feast? To the Galatians?

The best answer is probably this, that even though Peter is never absent from Paul s mind, for it was this very Cephas who had led the others into serious error, yet the attention is gradually shifted away from one individual to the entire group present, which includes even Paul himself. The very change in the employment of pronouns would seem to point in that direction, for having used the singular pronoun you (��) in verses 14, Paul now shifts to the plural we ourselves (verse 15). It should be added immediately, however, that inasmuch as the error which the Galatians were committing was similar to that of Peter and his followers, for both groups allowed themselves to be influenced by the Judaizers, the entire address (verses 14 21) was intended to be taken to heart also by those to whom, or by whom, this letter would be read.) 15, 16. Clear and forceful are the words: We ourselves, though by nature Jews and not Gentile sinners, yet, knowing that a man is not justified by law-works but only through faith in Jesus Christ, even we believed in Christ Jesus in order that we might be justified by faith in Christ, and not by law-works, because by law-works will no flesh be justified.) If a Jew who, having turned to Christ, has learned that strict obedience to legal requirements, divine and human, will not bring even him into the kingdom, tries, nevertheless, to impose such legalism upon Gentiles, his effort to place this yoke upon them is inexcusable. Such would seem to be the connection between verses 15, 16 and that which immediately precedes.) The content of the present verses may be briefly paraphrased as follows: Though we ourselves are by birth (race, descent) Jews, highly privileged people, and not coarse sinners of Gentile descent, yet, when we learned that our works done in obedience to law could never suffice to make us righteous in God s sight, and that this standing could be attained only by trusting in Jesus Christ, even we, who in self-esteem were always looking down upon the Gentiles, began to see that before God we were not any better than they. Hence, even we embraced Christ by a living faith, in order that by means of the exercise of this faith we might receive, as a free gift, the standing of being not guilty but righteous in God s sight.

It was by faith in Christ and his merits, and definitely not by law-works, that we received this blessing, for by works done in obedience to law no weak, earthly, perishable human being,��70�� whose works never reach the goal of perfection, will ever be able to attain to the standing of righteousness before God. ) The verb to justify here in the passive voice; hence, to be justified occurs here for the first time in Paul s epistles, and no less than three times in this one passage (verses 15, 16).��71�� Since we are dealing here with one of the most important concepts in the writings of Paul, a closer study is called for.) To Be Justified ) (1). The Meaning Not Always the Same) 1 1 2 8 0 “tw://bible.?id=54.3.16|AUTODETECT|” The exact connotation of the word will have to be determined in each case in accordance with the specific context. Thus it will become clear that its sense in ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” differs from that in ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” Rom. 3:24) 1 1 -1 9 0 “tw://bible.?id=45.2.13|AUTODETECT|” . Note also its difference in meaning in ) 7 1 -1 9 0 “tw://bible.?id=45.2.13|AUTODETECT|” Rom. 2:13) 1 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” as compared with ) 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 “tw://bible.?id=59.2.24|AUTODETECT|” . An appreciation of this fact is very important. It will greatly help in the solution of the problem James versus Paul. The latter again and again emphasizes the fact that a man is not justified by works, but the former states, You see that by works a man is justified and not only by faith 7 1 -1 9 0 “tw://bible.?id=59.2.24|AUTODETECT|” James 2:24) 1 1 -1 9 0 “tw://bible.?id=49.2.10|AUTODETECT|” ). If James means that by works the genuine character of man s faith is demonstrated, Paul is in perfect agreement with him 7 1 -1 9 0 “tw://bible.?id=49.2.10|AUTODETECT|” Eph. 2:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (2). Justification Defined) 1 1 2 8 0 “tw://bible.?id=48.2.15|AUTODETECT|” When used, as here in ) 7 1 -1 9 0 “tw://bible.?id=48.2.15|AUTODETECT|” Gal. 2:15) 1 1 -1 9 0 “tw://bible.?id=48.2.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=48.2.15|AUTODETECT|” , in the dominant forensic sense, justification may be defined as that gracious act of God whereby, on the basis solely of Christ s accomplished mediatorial work, he declares the sinner just, and the latter accepts this benefit with a believing heart. In defense of this definition see, besides ) 7 1 -1 9 0 “tw://bible.?id=48.2.15|AUTODETECT|” Gal. 2:15) 1 1 -1 9 0 “tw://bible.?id=48.2.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=48.3.8|AUTODETECT|” , the following: ) 7 1 -1 9 0 “tw://bible.?id=48.3.8|AUTODETECT|” Gal. 3:8) 1 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=48.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.4|AUTODETECT|” 5:4) 1 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=45.3.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=45.3.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=45.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.3|AUTODETECT|” 4:3) 1 1 -1 9 0 “tw://bible.?id=45.4.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.4.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” 5:1) 1 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|” 8:30) 1 1 -1 9 0 “tw://bible.?id=56.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.7|AUTODETECT|” Titus 3:7) 1 1 -1 9 0 “tw://bible.?id=45.8.1|AUTODETECT|” . Justification stands over against condemnation 7 1 -1 9 0 “tw://bible.?id=45.8.1|AUTODETECT|” Rom. 8:1) 1 1 -1 9 0 “tw://bible.?id=45.8.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.33|AUTODETECT|” 33) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (3). Justification Compared to Sanctification) 1 1 2 8 0 “tw://bible.?id=1.15.6|AUTODETECT|” Justification is a matter of imputation (reckoning, charging): the sinner s guilt is imputed to Christ; the latter s righteousness is imputed to the sinner 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 “tw://bible.?id=19.32.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.32.1|AUTODETECT|” Ps. 32:1) 1 1 -1 9 0 “tw://bible.?id=19.32.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.32.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=23.53.4-23.53.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.4-23.53.6|AUTODETECT|” Isa. 53:4 6) 1 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” Jer. 23:6) 1 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” Rom. 5:18) 1 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” ). Sanctification is a matter of transformation 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” II Cor. 3:17) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=45.8.33|AUTODETECT|” ). In justification the Father takes the lead 7 1 -1 9 0 “tw://bible.?id=45.8.33|AUTODETECT|” Rom. 8:33) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ); in sanctification the Holy Spirit does 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” ). The first is a once for all verdict, the second a life-long process. Nevertheless, although the two should never be identified, neither should they be separated. They are distinct but not separate. In justifying the sinner, God may be viewed as the Judge who presides over a law court. The prisoner is standing at the dock. The Judge acquits the prisoner, pronouncing him not guilty but righteous. The former prisoner is now a free man. But the story does not end here. The Judge now turns to that free man and adopts him as his son, and even imparts his own Spirit to him 7 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” Rom. 8:15) 1 1 -1 9 0 “tw://bible.?id=48.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.5|AUTODETECT|” Gal. 4:5) 1 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=49.2.8-49.2.10|AUTODETECT|” ). Here justification and sanctification touch each other, as it were; for, out of gratitude, this justified person, through the enabling power of the Spirit, begins to fight against his sins and to abound in good works to the glory of his Judge-Father. Good works never justify anyone, but no truly justified person wants to be without them 7 1 -1 9 0 “tw://bible.?id=49.2.8-49.2.10|AUTODETECT|” Eph. 2:8 10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (4). The Basis of Justification) 1 1 2 8 0 “tw://bible.?id=45.3.20|AUTODETECT|” As already implied in the definition (see point 2), justification, as a judicial act of God, rests not on human works 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 “tw://bible.?id=45.3.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” Gal. 3:11) 1 1 -1 9 0 “tw://bible.?id=48.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.4|AUTODETECT|” 5:4) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ), not even on faith as a work of man 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ), but solely on God s sovereign grace in Jesus Christ. It is his accomplished mediatorial work that furnishes the legal basis upon which man s justification becomes both possible and actual. Christ fully satisfied the demands of God s law: he both paid our debt and also rendered the obedience which we owed 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” Rom. 3:24) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” Gal. 3:24) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=56.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.7|AUTODETECT|” Titus 3:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (5). The Acquisition of Justification) 1 1 2 8 0 “tw://bible.?id=49.2.8|AUTODETECT|” Man cannot earn it. He can only accept it as a gift. Faith is the hand that accepts this gift. Faith itself is also a gift. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” . This does not reduce man to sheer passivity. Is not a tree which accepts water and minerals from the soil, light from the sun, etc., very active? So it is also with faith. It is receptive but not passive. It is very active, indeed! 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (6). Justification an Imperative Need) 1 1 2 8 0 “tw://bible.?id=49.2.3|AUTODETECT|” Neither poverty nor disease nor pain nor imprisonment is man s most bitter woe. To remove any or all of these is not his most pressing need. His unbearable curse is the fact that by nature he is a child of wrath 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 1 1 -1 9 0 “tw://bible.?id=23.48.22|AUTODETECT|” ). He has no peace 7 1 -1 9 0 “tw://bible.?id=23.48.22|AUTODETECT|” Isa. 48:22) 1 1 -1 9 0 “tw://bible.?id=58.10.27|AUTODETECT|” ) but only a terrifying expectation of judgment 7 1 -1 9 0 “tw://bible.?id=58.10.27|AUTODETECT|” Heb. 10:27) 1 1 -1 9 0 “tw://bible.?id=18.9.2|AUTODETECT|” ), so that he cannot even fully enjoy the natural blessings which God bestows upon him. What he needs more than anything else is to have his guilt removed. How can man be just with God? 7 1 -1 9 0 “tw://bible.?id=18.9.2|AUTODETECT|” Job 9:2) 1 1 -1 9 0 “tw://bible.?id=18.25.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.25.4|AUTODETECT|” 25:4) 1 1 -1 9 0 0 ) is the question to which he must have an answer.) 1 1 2 8 0 0 (7). Justification and Man s Continuous Quest) 1 1 2 8 0 “tw://bible.?id=42.10.29|AUTODETECT|” In his utterly lost condition, however, man fails to understand that by his own efforts he will never be able to dispel his guilt complex and to achieve peace. Over the years and the centuries man has employed various means and methods in order to justify himself 7 1 -1 9 0 “tw://bible.?id=42.10.29|AUTODETECT|” Luke 10:29) 1 1 -1 9 0 0 ); such as, a strenuous effort to live in accordance with law (human, natural, and/or divine), rigorous asceticism, physical torture, sacrifices to appease the deity, the invocation of angels and of saints, the purchase of letters of indulgence, masses, humanitarianism, becoming a zealous member of a political movement (Fascism, Nazism, Communism), submitting to psychoanalysis, etc.) 1 1 2 8 0 0 (8). Man s Failure to Obtain Justification by His Own Efforts) 1 1 2 8 0 “tw://bible.?id=19.49.7|AUTODETECT|” None of these attempts succeed. Man, dead in sins and trespasses, is unable to atone for man s guilt or to bring an offering that will redeem either himself or his brother 7 1 -1 9 0 “tw://bible.?id=19.49.7|AUTODETECT|” Ps. 49:7) 1 1 -1 9 0 “tw://bible.?id=19.143.2|AUTODETECT|” ). Moreover, he is also totally unable to perform even a single perfect deed. In God s sight no man living is righteous 7 1 -1 9 0 “tw://bible.?id=19.143.2|AUTODETECT|” Ps. 143:2) 1 1 -1 9 0 “tw://bible.?id=19.130.3|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=19.130.3|AUTODETECT|” 130:3) 1 1 -1 9 0 “tw://bible.?id=18.9.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.9.3|AUTODETECT|” Job 9:3) 1 1 -1 9 0 “tw://bible.?id=18.25.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.25.4|AUTODETECT|” 25:4) 1 1 -1 9 0 “tw://bible.?id=18.40.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.40.4|AUTODETECT|” 40:4) 1 1 -1 9 0 “tw://bible.?id=18.42.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.42.5|AUTODETECT|” 42:5) 1 1 -1 9 0 “tw://bible.?id=18.42.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.42.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.20|AUTODETECT|” Rom. 3:9 20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (9). Justification by Faith as God s Free Gift (see point 5 above) by the Gospel Offered to All, Regardless of Race, Social Position, Wealth, Degree of Education, Sex, etc.) 1 1 2 8 0 “tw://bible.?id=19.130.3|AUTODETECT|” All have sinned and have fallen short of the glory of God. The invitation is that all should repent and accept the righteousness of Christ, including forgiveness of sins 7 1 -1 9 0 “tw://bible.?id=19.130.3|AUTODETECT|” Ps. 130:3) 1 1 -1 9 0 “tw://bible.?id=19.130.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.130.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 1 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” ) and life eternal 7 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” Isa. 45:22) 1 1 -1 9 0 “tw://bible.?id=23.50.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.50.8|AUTODETECT|” 50:8) 1 1 -1 9 0 “tw://bible.?id=23.53.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.11|AUTODETECT|” 53:11) 1 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” Rom. 3:23) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” 5:19) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 17a. Paul has just said, We believed in Christ Jesus in order that we might be justified by faith in Christ, etc. With a reflection, perhaps, on the Judaizers, who claim that such faith in Christ will not quite reach far enough and must be supplemented by law-works, the apostle continues: But if, in seeking to be justified in Christ, we ourselves also turn out to be sinners, is Christ then a sin-promoter? Of this difficult passage there are many interpretations. Three of the most important are:) (1) If, in seeking to be justified in Christ, our sins are laid bare, so that it becomes evident that not only the Gentiles but also we, Jews, are great sinners before God, is Christ then a sin-promoter? ) Objection. The expression turn out to be sinners is not the same as must submit to having our sins laid bare.

Besides, in such a connection, the question, Is Christ then a sin-promoter? does not make good sense, for how would the laying bare of sin, so that it is seen in its true character, make Christ a sin-promoter, an encourager or abettor of sin? By itself it is true that Christ, by his Spirit, lays bare or reveals the seriousness of sin. However, he does this in order to bring the sinner to repentance, and so to the joyful assurance of having been forgiven, and to gradual victory over sin. Christ, in all this, proves himself a Deliverer from and not an Encourager of sin.) 1 1 2 8 0 “tw://bible.?id=45.6.1|AUTODETECT|” (2) If, in seeking to be justified in Christ, we Jews, law-respecters, turn out to be sinners just like the Gentiles, law-rejecters, then why should we not all live as if there were no law? Moreover, if this doctrine of justification is of Christ, must we then conclude that he encourages sin (lawlessness)? Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.6.1|AUTODETECT|” Rom. 6:1) 1 1 -1 9 0 “tw://bible.?id=45.6.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.6.15|AUTODETECT|” 15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=48.5.13|AUTODETECT|” Objection. The introduction, at this point, of a kind of antinomian distortion of the doctrine of grace seems rather unnatural. Nothing in the preceding context has prepared us for it, and nothing in the succeeding context links with it. Contrast ) 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” Gal. 5:13) 1 1 -1 9 0 0 , where the danger of turning liberty into license is clearly stated and condemned.) 1 2 2 8 0 0 (3) If the Judaizers are correct in maintaining that we, in seeking to be justified solely in Christ, and thus neglecting law, turn out to be gross sinners just like the Gentiles, then would you say that Christ, who taught us this doctrine, is a sin-promoter? ) In favor of this interpretation note the following:) 1 1 2 8 0 “tw://bible.?id=40.15.1-40.15.20|AUTODETECT|” (a) It obviously suits the preceding context. In substance Paul is saying, Peter and all of you who have followed his example, consider what you are doing! By your action you are really saying that Christ was wrong when he taught you: that it is not what enters a man from without that defiles him but rather what proceeds out of his heart 7 1 -1 9 0 “tw://bible.?id=40.15.1-40.15.20|AUTODETECT|” Matt. 15:1 20) 1 1 -1 9 0 “tw://bible.?id=41.7.19|AUTODETECT|” ); that all meats are clean 7 1 -1 9 0 “tw://bible.?id=41.7.19|AUTODETECT|” Mark 7:19) 1 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” ); and that men are saved by simply coming to him and trusting in him 7 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” Matt. 11:25 30) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ). Is it really true, then, that Christ is a sin-promoter, that is, that he by his teaching, example, death on the cross makes you a greater sinner than you were already? ) 1 1 2 8 0 0 (b) It also establishes a smooth connection with the words which immediately follow, for Paul continues:) 1 1 2 8 0 “tw://bible.*?id=45.3.5|AUTODETECT|” 17b, 18. By no means! A thousand times NO to the suggestion that Christ encourages sin, making you a greater transgressor than you were previously, for not by tearing down the ceremonial law and believing in salvation solely by grace, as you, Peter, etc., started out to do, do you show yourselves transgressors, but you very definitely prove yourselves transgressors by doing the very opposite, namely, rebuilding the very things which you have torn down. However, to spare their feelings, that is, to prevent those in his audience (visible: those actually present when the apostle was speaking Peter, Barnabas, etc. and invisible: the Galatians who would hear the letter as it was read to them) from thinking that they alone were capable of so great an error, Paul lovingly uses the first person instead of the third, as if to say, The conclusion I am drawing holds for anyone who rebuilds what he had previously so wisely torn down. It holds in my own case, if I were to be guilty of it, as well as in yours. Let each and every one of us then apply it to himself.

Let him say, If I start to rebuild, etc. Accordingly, in close connection with the immediately preceding, as has now been shown, the apostle states: For, if I start to rebuild the very things which I have torn down, it is then that I prove myself a transgressor. I prove or demonstrate 7 1 -1 9 0 “tw://bible.?id=45.3.5|AUTODETECT|” Rom. 3:5) 1 1 -1 9 0 “tw://bible.?id=47.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.11|AUTODETECT|” II Cor. 7:11) 1 1 -1 9 0 0 ) myself a transgressor, because I know very well that what I am now doing in rebuilding the doctrine of salvation by law-works a. clashes with my deepest convictions based on past experience (see verse 19), and b. cancels the significance of Christ s death on the cross (see verses 20 and 21).��72��) 1 1 2 8 0 “tw://bible.?id=50.3.4-50.3.6|AUTODETECT|” 19. Continued: For I through law died to law. If ever a man could have been saved by strict obedience to law, that man was Paul. He had tried O so hard! Elsewhere he reviews his life before his conversion in these words: If anyone else imagines that he has reason for confidence in flesh, I (have) more: & as to legal righteousness having become blameless 7 1 -1 9 0 “tw://bible.?id=50.3.4-50.3.6|AUTODETECT|” Phil. 3:4b 6) 1 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” ). So strict had Paul been in his outward observance of the Old Testament law, as interpreted by the Jewish religious leaders, that in the pursuit of this legal rectitude he had become blameless, that is, in human judgment. His outward conduct, even during the days before he was converted to Christ, had been irreproachable. So it had seemed in the eyes of men, but not in the eyes of God! God s law, after all, demanded much more than the kind of behavior of which Paul s superiors approved. It demanded nothing less than inward (as well as outward) perfection: loving God with all the heart, soul, mind, and strength, and loving the neighbor as oneself.

That standard Paul had been unable to meet. In fact, he had missed the target by far. In the meantime, moreover, the law had not relaxed its demands, nor its threats of punishment, nor its actual flagellations. It had not given Paul the peace with God which he so ardently desired. It had scourged him until, by the marvelous grace of God, he had found Christ (because Christ had first sought and found him!) and peace in him. Thus, through the law he had died to the law.

Through the law he had discovered what a great sinner he was, and how utterly incapable in himself of extricating himself from his position of despair and ruin 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 “tw://bible.?id=45.7.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.7|AUTODETECT|” 7:7) 1 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” ). Thus the law had been his custodian to conduct him to Christ 7 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” Gal. 3:24) 1 1 -1 9 0 0 ). And when by Christ he had been made alive, the law, viewed as being in and by itself a means unto salvation and as a cruel taskmaster who assigns tasks impossible of fulfillment and who lays down rules and regulations endless in their ramifications, had left him cold, dead like a corpse, without any response whatever. The response had been given by Christ! The satisfaction has been rendered by him!) 1 1 2 8 0 “tw://bible.?id=45.6.11|AUTODETECT|” Now in all this, God s wise purpose was being realized. What purpose? Answers Paul: that I might live to God 7 1 -1 9 0 “tw://bible.?id=45.6.11|AUTODETECT|” Rom. 6:11) 1 1 -1 9 0 “tw://bible.?id=45.14.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.7|AUTODETECT|” 14:7) 1 1 -1 9 0 “tw://bible.?id=47.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.15|AUTODETECT|” II Cor. 5:15) 1 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” ). And what is meant by living to or for God? Negatively, it means: no longer living for self. Positively it indicates: living as God wants me to live; hence, to his glory 7 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” I Cor. 10:31) 1 1 -1 9 0 0 ), according to his revealed will, his law.) 1 1 2 8 0 “tw://bible.?id=45.6.14|AUTODETECT|” It must never be overlooked that in the writings of the apostle the word law as is true with respect to so many other great words has more than one meaning. It is not my purpose at this point to present a detailed study of all the various meanings which this word has in Paul s epistles. That task would be more appropriate in a commentary on Romans. For the present the following must suffice. On the one hand Paul rejoices in the fact that he is not under law 7 1 -1 9 0 “tw://bible.?id=45.6.14|AUTODETECT|” Rom. 6:14) 1 1 -1 9 0 “tw://bible.?id=45.6.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.6.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=45.7.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.7.6|AUTODETECT|” 7:6) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ). He speaks of being delivered from the curse of the law 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=51.2.14|AUTODETECT|” ). He describes the law as the hand-written document that was against us, which by means of its requirements testified against us 7 1 -1 9 0 “tw://bible.?id=51.2.14|AUTODETECT|” Col. 2:14) 1 1 -1 9 0 “tw://bible.?id=49.2.15|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=49.2.15|AUTODETECT|” Eph. 2:15) 1 1 -1 9 0 “tw://bible.?id=48.2.21|AUTODETECT|” ). And in the chapter now under study see below he even states, If justification (were) through law, then Christ died in vain 7 1 -1 9 0 “tw://bible.?id=48.2.21|AUTODETECT|” Gal. 2:21) 1 1 -1 9 0 “tw://bible.?id=46.9.2|AUTODETECT|” ). Yet, on the other hand, he also tells us that he is under law to Christ 7 1 -1 9 0 “tw://bible.?id=46.9.2|AUTODETECT|” I Cor. 9:2) 1 1 -1 9 0 “tw://bible.?id=45.7.22|AUTODETECT|” ), that he delights in the law of God according to the inner man 7 1 -1 9 0 “tw://bible.?id=45.7.22|AUTODETECT|” Rom. 7:22) 1 1 -1 9 0 “tw://bible.?id=45.7.12|AUTODETECT|” ), that the law is holy, and the commandment holy and righteous and good 7 1 -1 9 0 “tw://bible.?id=45.7.12|AUTODETECT|” Rom. 7:12) 1 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” ), and that love the very love which is the greatest of the three greatest 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” ) is the fulfilment of the law 7 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” Rom. 13:10) 1 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” Gal. 5:14) 1 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” 6:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 There is no warrant, therefore, to go to any extreme in denouncing the law. Whenever anything is said in disparagement of law, the concept law must be carefully described. The hue and cry of the present day, to the effect that as Christians we have nothing whatever to do with the law has no Scriptural justification at all. It is, in fact, a dangerous slogan, especially in an era of lawlessness!) 1 1 2 8 0 “tw://bible.?id=48.2.19|AUTODETECT|” Even in the passage now under consideration 7 1 -1 9 0 “tw://bible.?id=48.2.19|AUTODETECT|” Gal. 2:19) 1 1 -1 9 0 “tw://bible.?id=40.5.43|AUTODETECT|” ) Paul does not think of law in an altogether negative sense or as something wholly useless. It was through a legal demand the requirement that Paul be perfect that Paul had died to the demand , and had been driven to Christ (cf. 3:24). That much good law, at least, had performed. Nevertheless, broadly speaking, it remains true that when Paul in Galatians places salvation by law-works over against salvation by grace , he is using the term law in its definitely unfavorable sense. He is referring to the fact that man endeavors to save himself through his own efforts by means of strict adherence to the law of Moses, buried under a load of human regulations, many of them in direct conflict with the will of God 7 1 -1 9 0 “tw://bible.?id=40.5.43|AUTODETECT|” Matt. 5:43) 1 1 -1 9 0 “tw://bible.?id=41.7.9-41.7.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=41.7.9-41.7.13|AUTODETECT|” Mark 7:9 13) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 20, 21. Paul has shown that if he were to rebuild the very things namely, salvation by law-works and everything connected with it which he had torn down, he would prove himself a transgressor, because he would be doing something that would clash with his deepest convictions based on past experience (verses 18, 19). To this he now (in verses 20, 21) adds that such action would also destroy the meaning of Christ s death on the cross. In his own experience faith in Christ Crucified has thoroughly replaced confidence in whatever he might have been able to accomplish by means of law-works. That is the connection between verses 20, 21 and the immediately preceding context. Since the closing passage of the chapter has rightly endeared itself to believers of every age, I shall treat it in the manner in which similar most precious texts have been presented in this series of Commentaries, namely, in the form of a theme and a brief outline or summary:) The Riddle of Having Been Crucified with Christ) (1).

The Riddle Propounded) Paul starts out by saying: I have been crucified with Christ. What a startling assertion! Here is the great apostle to the Gentiles at this love-feast of the Antiochian church. He is addressing an audience the bulk of which consisted of believers both of Gentile and Jewish origin. Peter and Barnabas are in this audience. Undoubtedly some of the men who had come from Jerusalem and who, though nominally confessing Jesus as their Savior, were always making trouble by stressing salvation by obedience to law far more than salvation by grace through faith, had also tarried in Antioch long enough to cause their presence at this particular meeting to be felt.) Now in this meeting-place that day there was a situation which at many a get-together would be considered improper, but which without any doubt is highly objectionable in a church, and most emphatically at a love-feast, a religious-social meeting characterized by all or most of the following elements: prayers, sacred songs, the reading and brief exposition of Scripture, eating and drinking together, and partaking of the Lord s Supper.

That deplorable condition was this, that the church-members were cliquing. Segregation was being practiced, yes, right here in the church meeting: Jews eating exclusively with Jews, leaving the Gentile believers no other choice than to eat with other Gentiles. This violation of the principle of the oneness of all believers in Christ occurred because undue respect was being accorded to the Judaizers. Peter, who previously had been freely eating with the Gentile believers, had allowed himself to be scared into withdrawing himself from them. He was now seen sitting or reclining in the company of Jews; Barnabas, ditto; and the same was true with respect to the rest of the Jews, as if the cross of Christ had been of no avail in taking down the barrier that had divided Jews and Gentiles!) It is under such circumstances that Paul arises and points to the significance which Christ Crucified had come to assume in his own life. Having first shown that a man is not justified by law-works for example, by rigidly adhering to traditional regulations regarding eating and drinking , but only through faith in Jesus Christ, the apostle closes his stirring address with the passage which starts out with these ringing words: I have been crucified with Christ.

Something marvelous had happened to Paul in the past, with abiding significance for the present and for all future time.��73��) 1 1 2 8 0 “tw://bible.?id=50.3.10|AUTODETECT|” But what can he mean by this? Must this saying be taken literally? Cases of survival after crucifixion have occurred, but certainly the present context, marked by use of words in an other-than-literal sense (for example, Paul also affirms that he is no longer alive!), cannot be interpreted literally. Are the words to be understood emotionally, perhaps 7 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” Phil. 3:10) 1 1 -1 9 0 “tw://bible.?id=23.53.4-23.53.6|AUTODETECT|” )? Is it Paul s intention to convey the thought that with mind and heart he had been contemplating the story of Christ s great love for sinners, shown in his entire sojourn on earth but especially at Calvary, until he (Paul) had at last tearfully arrived at the point of identifying himself with the Great Sufferer, that is, of feeling, in some small degree, what he had felt and undergoing what he had experienced? But though such sharing in Christ s sufferings, when applied to the heart by the Holy Spirit, so that its boundaries are not overstepped, and its implications as to the sinner s guilt and his pardon are sanctified to the heart, can be very beneficial, this explanation would fail to do justice to the concrete situation that occasioned this famous testimony. Is it then to be explained forensically, that is, in terms of the law-court? Does Paul mean that he, too, along with all of God s children, had been declared Guilty and exposed to the sentence of eternal death, but that at Calvary, due to Christ s redemptive suffering as our Substitute and Representative, this sentence had been changed into its very opposite, namely, Righteous and an heir of eternal life ? Certainly, in such a case the apostle would have had the perfect right to say that he had been crucified along with Christ and also that with Christ he had arisen from the dead. Moreover, this forensic explanation would bring the passage into line with many others 7 1 -1 9 0 “tw://bible.?id=23.53.4-23.53.6|AUTODETECT|” Isa. 53:4 6) 1 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=48.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.4|AUTODETECT|” Gal. 1:4) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” 3:13) 1 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 1 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=49.2.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=51.2.12-51.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.12-51.2.14|AUTODETECT|” Col. 2:12 14) 1 1 -1 9 0 “tw://bible.?id=51.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 “tw://bible.?id=54.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.6|AUTODETECT|” I Tim. 3:6) 1 1 -1 9 0 0 ). But even though this meaning may well have been included, does it exhaust the contents of Paul s remarkable affirmation? Does it solve the riddle, and does it do justice to the present historical, as well as literary, context?) 1 2 2 8 0 0 No doubt the best procedure is to let Paul be his own interpreter. Accordingly, we proceed to:) (2). The Riddle Partly Clarified but Also Partly Intensified) 1 1 2 8 0 “tw://bible.*?id=50.3.5|AUTODETECT|” Paul continues: and it is no longer I who lives, but Christ who lives in me. This at least shows that when the apostle said, I have been crucified with Christ , he meant that the process of crucifixion had been carried to its conclusion: he had been crucified, abidingly experiences the effects of this crucifixion, and, therefore, he is now no longer alive! But in what sense has he been crucified and is he no longer alive? The answer that suits the present context is this, that Paul is saying: As a self-righteous Pharisee, who based his hope for eternity on strict obedience to law, I, as a direct result of Christ s crucifixion, have been crucified and am no longer alive. That, after all, was exactly the issue here at Antioch! In order to be saved, is it necessary that, in addition to believing in Christ, we observe the old traditions; particularly, that we adhere to the laws concerning eating and drinking, and that we accordingly separate ourselves from the Gentiles?

That was the question. It is as if the apostle were saying, I used to be of that persuasion myself. I was as to law a Pharisee, as to legal righteousness blameless 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 “tw://bible.?id=50.3.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.3.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” ). But when, by God s marvelous grace, I was rescued from my sinful folly, then, such things as once were gains to me, these I counted loss for Christ. And now I rejoice in no longer having a righteousness of my own, legal righteousness, but that which is through faith in Christ 7 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” Phil. 3:9) 1 1 -1 9 0 0 ). Therefore it is Christ who now lives in me : it is from him that I receive all my strength. In him I trust completely. On his righteousness, imputed to me, I base my hope for eternity. On Christ, the solid Rock, I stand; All other ground is sinking sand. ) 1 2 2 8 0 0 For those in the audience who were used to interpreting everything literally (and there are such people, now as well as then!), the riddle may not as yet have been cleared up, however. They may have said to themselves, But how can Paul say that he is no longer alive? If he were no longer alive, how could he be addressing us? For them, accordingly, the riddle propounded by the man who was addressing them may have been intensified instead of solved. The apostle does not ignore them. He clears up this point also, for in the next line we see:) (3). The Riddle Fully Explained) 1 1 2 8 0 “tw://bible.?id=50.4.13|AUTODETECT|” Paul had not been trying to say that in no sense whatever was he still alive. He had not fallen into the error of those mystics who, on the basis of the present passage and of other passages, proclaim the doctrine of the merging of the believers personality with that of Christ, in such a way that in reality only one personality can be said to exist, namely, that of Christ. The apostle fully clears up this point by stating: and that (life) which I now live in flesh��74�� I live in faith, (the faith) which is in the Son of God. Paul has not been deprived of his life in flesh, that is, earthly existence. It is still Paul, the individual, who thinks, exhorts, bears witness, rejoices. Nevertheless, the bond between himself and his Lord is a very close one, for it is the bond of faith. Humble trust in Christ is the channel through which Paul receives the strength he needs to meet every challenge 7 1 -1 9 0 “tw://bible.*?id=50.4.13|AUTODETECT|” Phil. 4:13) 1 1 -1 9 0 0 ). By means of this unshakable confidence in his Redeemer he surrenders all to him and expects all from him. This faith, moreover, is very personal, and this both as to subject and object. First, as to subject. Note the constant use of the pronoun I. In verses 19 21 it is twice spelled out fully as a separate pronoun (first at the beginning of verse 19: For I ego through law died to law, and then in verse 20, at the end of the clause which A.V. renders literally, nevertheless I live; yet not I ego ).

In addition I occurs no less than seven times as part of a verbal form. Finally, there are the three occurrences of this same pronoun in a case other than nominative, translated me in each instance (verse 20). That makes no less than twelve I s in all in just three verses! It shows that salvation is, indeed, a very personal affair: each individual must make his own decision, and each believer experiences his own fellowship with Christ, relying upon him with all the confidence of his own heart. Then also this faith is personal as to its object: Christ, not something pertaining to Christ but Christ himself. When Paul, who had been a bitter persecutor, reflects on the manner in which his Lord and Savior had taken pity on him, unworthy one, he, perhaps in order to emphasize the greatness of Christ s condescending love, reminds us of the fact that the One who so loved him was no less than the Son of God, hence, himself God! .

He adds: who loved me and gave himself up for me. Note: not just gave, but gave up. In that act of giving himself up to shame, condemnation, scourging, the crown of thorns, mockery, crucifixion and abandonment by his Father, death, and burial, the love of the Son of God for his people for me had become most gloriously manifest. How, then, would it ever be possible for Paul to minimize in any way the significance of the cross? This leads to the conclusion:) 1 2 2 8 0 0 (4). The Riddle Applied to the Present Concrete Situation) Paul writes: I do not set aside the grace of God. Of this simple line, too, there are several explanations, some of them without any reference to the present context. The simplest interpretation is surely this one: I do not set aside declare invalid, nullify the grace of God, which I surely would be doing if I were attempting by means of law-works for example, strict obedience to regulations concerning eating and drinking to secure my acceptance with God, my state of righteousness before him. In complete harmony with this thought the apostle adds: for if justification (were) through law,��75�� then Christ died in vain. Paul is saying, therefore, to Peter, to Barnabas, to all those present that day at this love-feast in Antioch, to the Galatians, who have allowed themselves to be influenced by the Judaizers, and certainly also to the modern man who imagines that by doing good and giving everyone his due he can be saved, that a definite choice must be made, namely, between salvation by grace and salvation by law-works, by Christ or by self.) 1 1 2 8 0 “tw://bible.?id=61.3.15|AUTODETECT|” We are firmly convinced that Peter knew in his heart and was glad that his beloved brother Paul 7 1 -1 9 0 “tw://bible.?id=61.3.15|AUTODETECT|” II Peter 3:15) 1 1 -1 9 0 0 ) had rendered an incalculably valuable service to the cause of the unity of all believers in Christ, to the demands of Christian love, and to the doctrine of the all-sufficiency of Christ unto salvation. Barnabas and many of the others must have been similarly persuaded.) 1 1 2 8 0 0 Summary of Chapter 2) 1 1 2 8 0 “tw://bible.?id=44.15.1-44.15.29|AUTODETECT|” This chapter consists of two paragraphs: verses 1 10; 11 21. The first describes what took place in Jerusalem fourteen years after the visit indicated in 1:18, 19. The apostle gives his version of The Jerusalem Conference 7 1 -1 9 0 “tw://bible.?id=44.15.1-44.15.29|AUTODETECT|” Acts 15:1 29) 1 1 -1 9 0 0 ). The second paragraph concerns the Paul-versus-Peter affair in Syrian Antioch shortly afterward. In the first paragraph the foes are the Judaizers, Christians only in name, men who advocated faith plus law-obedience as the way to glory. One of their slogans was, Unless you are circumcised according to the custom of Moses, you cannot be saved. Not being real Christians, they had no business at this synod. They were present as spies, bent on depriving true believers of their freedom in Christ.

Now to this Conference the Antiochian church had delegated Paul and Barnabas, champions of Christian liberty. With them was Titus, a Christian of unmixed Gentile extraction, and thus uncircumcised, a test case therefore. Would the Judaizers succeed in persuading the assembly that Titus must be circumcised? If they do, then everywhere the position of Gentile Christians would be in jeopardy, Christianity would never become a worldwide religion, and the gospel of Christ s all-sufficiency for salvation would vanish from the earth. But by God s decree that cannot happen! In a private consultation the truly Christian leaders Paul and Barnabas, on the one hand; James, Cephas, and John, on the other plan their strategy.

Concerning God s work among the Gentiles Paul and Barnabas bear witness with such conviction, both before the Jerusalem leaders and before the full convention, that the opponents fail completely. The paragraph closes by picturing James, Cephas, and John in the act of extending the hand of friendship and brotherhood to Paul and Barnabas. The work-load is divided and help for the poor is provided.) 1 1 2 8 0 “tw://bible.?id=40.16.23|AUTODETECT|” Hardly was this battle won when a second had to be fought, as shown in verses 11 21. And in this struggle the foe was no one less than Cephas, the leader of The Twelve. Not that Peter was at heart an enemy of the gospel of grace, but here at Antioch he suffered a temporary lapse 7 1 -1 9 0 “tw://bible.?id=40.16.23|AUTODETECT|” Matt. 16:23) 1 1 -1 9 0 0 ). When, at a public church-gathering he withdraws himself from the Gentiles, refusing any longer to eat with them, he is saying, in effect, To be saved, more is needed than trust in Christ. Adherence to the ceremonial law is also necessary. He knows better, having been taught by Jesus and by the vision of the sheet. He is playing the hypocrite, having become alarmed by the arrival of a party of Judaizers. For a while things looked bad, for Peter s example was followed by others, including even Barnabas.

Paul, however, rises to meet the challenge. We see him at the height of his fortitude. By inserting the substance of his remarks in this letter to the Galatians, he shows that his words are now also meant for these similarly erring brothers. In substance he says, If you, Cephas, though a Jew, can live like a Gentile, as you proved when you ate with Gentiles, how can you now, by withdrawing from them, force them to live like Jews, so that they may be able to eat and have fellowship with us? Then, turning to the entire audience, he stresses that not by law-works is anyone justified, but only by faith in Christ, and that if the Judaizers were right, Christ would be a promoter of sin. The real sinner, however, is the man who rebuilds the very structure salvation by law-works which he had previously pulled down.

As to law Paul states, For I through law died to law, that I might live to God. For a thematic treatment of verses 20, 21 see the explanation.) 1 2 2 8 0 0
In the room silence prevails. The gospel of grace has triumphed once more. And may we not assume that not only Cephas but all true but momentarily erring believers who had followed his example were grateful to the Lord that they had been corrected by our beloved brother Paul ?) 43 For a justification of this chronology which, with respect to several of its dates, cannot be more than approximately correct, see W. Hendriksen, Bible Survey, pp. 62 64, 70.) 1 1 2 8 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
44 For example, Berkhof, Erdman, Findlay, Greijdanus, Grosheide, Lightfoot, Rendall, Robertson. As I see it, the best and most detailed argument in favor of the view that the visit of ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Gal. 2) 1 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
must be identified with that of ) 7 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
Acts 15) 1 1 -1 9 0 “tw://bible.*?id=48.1.0|AUTODETECT|”
is that of S. Greijdanus, Is Hand. 9 (met 22 en 26) en 15 in tegenspraak met ) 7 1 -1 9 0 “tw://bible.*?id=48.1.0|AUTODETECT|”
Gal. 1) 1 1 -1 9 0 “tw://bible.*?id=49.2.0|AUTODETECT|”
) 7 1 -1 9 0 “tw://bible.*?id=49.2.0|AUTODETECT|”
en 2) 1 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
?, Kampen, 1935. Ramsay, who did not commit himself to any fixed theory, states, There is practically universal agreement among critics and commentators of every shade of opinion that the visit described as the third in ) 7 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
Acts 15) 1 1 -1 9 0 “tw://bible.*?id=48.2.1-48.2.10|AUTODETECT|”
is the one that Paul describes as the second in ) 7 1 -1 9 0 “tw://bible.*?id=48.2.1-48.2.10|AUTODETECT|”
Gal. 2:1 10) 1 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
. Scholars who agree in regard to scarcely any other point of early Christian history are at one on this (St. Paul the Traveler and the Roman Citizen, p. 154). I take exception to the phrase as the second. P. Parker also links ) 7 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|”
Acts 15) 1 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
with ) 7 1 -1 9 0 “tw://bible.*?id=48.2.0|AUTODETECT|”
Gal. 2) 1 1 -1 9 0 “tw://bible.*?id=44.9.26-44.9.30|AUTODETECT|”
, regrettably at the expense of ) 7 1 -1 9 0 “tw://bible.*?id=44.9.26-44.9.30|AUTODETECT|”
Acts 9:26 30) 1 1 -1 9 0 0: Once More, Acts and Galatians, JBL, 86 (June 1967), pp. 175 182.) 1 2 2 8 0 0

These arguments are as follows:) 1 1 2 8 0 “tw://bible.?id=48.2.0|AUTODETECT|” (1) If the visit of ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” must be identified with that of ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 0 , then very soon after this important Jerusalem Council, in which Peter had taken a leading part, he would have made himself guilty of conduct in direct conflict with its most important decision. This is inconceivable.) 1 2 2 8 0 0 Answer. This objection is answered in some detail in the explanation of 2:11 ff.) (2) If it were true that Galatians was written soon after the Jerusalem Council, Paul would simply have referred the addressed to the decision of that Council.) 1 1 2 8 0 “tw://bible.?id=44.16.4|AUTODETECT|” Answer. Paul had already delivered to the Galatians the decrees of that assembly 7 1 -1 9 0 “tw://bible.?id=44.16.4|AUTODETECT|” Acts 16:4) 1 1 -1 9 0 0 ). The point is that the Judaizers had not been convinced, and, in turn, had succeeded to a certain extent in undermining the confidence of the Galatians in the wisdom of these decrees. Even today decisions of synods or general assemblies seldom convince those who, like the Judaizers, from the start have taken an opposite stand, or those who are influenced by them. Hence, in order to persuade the Galatians it was necessary for Paul to present arguments derived directly from Scripture and in close connection with this from Christian experience. This he does in Galatians.) 1 1 2 8 0 “tw://bible.?id=44.15.0|AUTODETECT|” (3) ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” deals with a public conference (verses 2 and 22); ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Galatians 2) 1 1 -1 9 0 0 with a private interview of the leaders (verse 2). Therefore, these two cannot refer to the same trip and the same meeting.) 1 1 2 8 0 “tw://bible.?id=48.2.0|AUTODETECT|” Answer. ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Galatians 2) 1 1 -1 9 0 0 leaves room for both. For the public conference see especially verse 2a (though some of the later verses may also refer to it). For the private interview see especially verse 2b. There is, accordingly, no conflict here.) 1 1 2 8 0 0 (4) According to Galatians (2:2) Paul goes up to Jerusalem as a result of a revelation ; but according to Acts the church of Antioch delegates Paul and Barnabas to go to Jerusalem.) 1 1 2 8 0 “tw://bible.?id=44.13.1|AUTODETECT|” Answer. This twofold description of whatever it was that induced Paul to go to Jerusalem raises no conflict at all. One possibility is that he was at first rather reluctant to accept the assignment given to him by the church of Antioch; fearing, perhaps, that by placing before the apostles and elders at Jerusalem the question with respect to the circumcision of the Gentiles, he might endanger his standing as an apostle, the independence of the gospel which he had been proclaiming, and thus also the cause so clear to himself of mission activity among the Gentiles. If he actually harbored that reluctance, it is understandable that a divine revelation was necessary to send him on his way. But even aside from this, the present merging of a human factor and a divine in bringing about Paul s departure from one city to go to another is not at all exceptional; see also ) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=44.9.30|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=44.9.30|AUTODETECT|” Acts 9:30) 1 1 -1 9 0 0 with 22:17 21.) 1 1 2 8 0 “tw://bible.?id=44.15.0|AUTODETECT|” (5) According to Galatians (2:1) when Paul and Barnabas go to Jerusalem, Titus is also in their company. ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 0 , however, does not name Titus. In fact, in the entire book of Acts Titus is never even mentioned.) 1 1 2 8 0 “tw://bible.?id=48.2.1|AUTODETECT|” Answer. From other passages besides ) 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 “tw://bible.?id=48.2.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.3|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” we know that Titus became one of Paul s beloved companions 7 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” II Cor. 2:13) 1 1 -1 9 0 “tw://bible.?id=47.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.6|AUTODETECT|” 7:6) 1 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=47.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.14|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=47.8.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.16|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” 12:18) 1 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” II Tim. 4:10) 1 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” ; and, of course, ) 7 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” Titus 1:4) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” ). It is not strange, therefore, to learn from Galatians that, on Paul s initiative, Titus is taken along to Jerusalem. Moreover, though it is true that, for an unknown reason, Titus is not mentioned by name in ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 0 , neither is his presence excluded. In fact, room is provided for him when it is stated that not only Paul and Barnabas but also some other persons were appointed to go up to Jerusalem (15:2). Hence, here, too, Galatians and Acts are not necessarily in conflict.) 1 1 2 8 0 “tw://bible.?id=44.15.20|AUTODETECT|” (6) The regulations mentioned in ) 7 1 -1 9 0 “tw://bible.?id=44.15.20|AUTODETECT|” Acts 15:20) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” are not found in ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=48.2.0|AUTODETECT|” Answer. These regulations do not touch the main issue on which Paul rivets the attention in ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” . Besides, it is not even certain that ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 0 does not contain a veiled reference to these regulations (see on verse 6).) 1 1 2 8 0 “tw://bible.?id=48.2.1|AUTODETECT|” (7) According to the book of Acts Paul s Jerusalem visit mentioned in Chapter 15 was his third (after his conversion); the first being recorded in 9:26, and the second in 11:27 30; 12:25. But according to Paul s own account, the visit to which ) 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” makes reference was only his second; the first trip being mentioned in 1:18. Therefore, the visit described in ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” cannot be identified with that of ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” , but must have occurred earlier. Far more probable, therefore, is the identification of Paul s visit mentioned in ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” with that described in ) 7 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” Acts 11:27 30) 1 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” 12:25) 1 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” . In both cases this would be the second visit. The view according to which in Galatians Paul simply skips the ) 7 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” Acts 11:27 30) 1 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” 12:25) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” visit, so that the ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” visit must be identified with that recorded in ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” , is unsound. Reason: in ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=48.1.0|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=48.1.0|AUTODETECT|” Gal. 1) 1 1 -1 9 0 0 ) the apostle is trying to prove that on none of his post-conversion trips to Jerusalem could he have received his gospel from men, that is, from the leaders of the Jerusalem church. Had Paul failed to include even one visit, he would have exposed himself to the charge of misrepresenting the facts, for in that case his enemies would have been able to say, You have been in Jerusalem more often than you are now admitting. Hence, you had abundant opportunity to receive your gospel from men. ) 1 1 2 8 0 “tw://bible.?id=48.2.1|AUTODETECT|” Answer. It is not true that ) 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” must be interpreted to mean that the trip here mentioned was Paul s second post-conversion visit to that city. The word again in the clause, I went up again to Jerusalem does not necessarily mean for the second time. Also, it is not true that in ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 0 the apostle is still trying to prove that he had received his gospel not from men but from God. On both of these points see the explanation of 2:1.) 1 1 2 8 0 0 46 For example, Bruce (in his Commentary on the Book of the Acts, pp. 244, 298 301), Calvin, Duncan, Ellis, Emmet, Hoerber, Knox.) 1 1 2 8 0 “tw://bible.?id=44.15.0|AUTODETECT|” 47 Nor does he have this priority in ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 0 , which has both Barnabas and Paul (verses 12 and 25) and Paul and Barnabas (verses 2 and 22).) 1 1 2 8 0 “tw://bible.?id=43.3.4|AUTODETECT|” 48 The word �� is more indefinite than ��, as in ) 7 1 -1 9 0 “tw://bible.?id=43.3.4|AUTODETECT|” John 3:4) 1 1 -1 9 0 “tw://bible.?id=66.19.3|AUTODETECT|” , where Nicodemus literally says, He cannot a second time enter into his mother s womb and be born, can he? or as in ) 7 1 -1 9 0 “tw://bible.?id=66.19.3|AUTODETECT|” Rev. 19:3) 1 1 -1 9 0 “tw://bible.?id=47.13.2|AUTODETECT|” , And a second time they cried, Hallelujah. Though the meaning of ) 7 1 -1 9 0 “tw://bible.?id=47.13.2|AUTODETECT|” II Cor. 13:2) 1 1 -1 9 0 0 is a matter of sharp controversy, that difference of interpretation does not really affect the word ��, which also there means second time.) 1 1 2 8 0 “tw://bible.?id=48.2.0|AUTODETECT|” 49 If the trip of ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” was that of ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 “tw://bible.?id=43.18.27|AUTODETECT|” , then, according to the latter s count, it was the third; just as the word �� in ) 7 1 -1 9 0 “tw://bible.?id=43.18.27|AUTODETECT|” John 18:27) 1 1 -1 9 0 0 refers not to the second but to the third denial, as the context indicates. See N.T.C. on the Gospel according to John, Vol. II, p. 389.) 1 1 2 8 0 “tw://bible.?id=49.2.0|AUTODETECT|” 50 Is Handelingen 9 (met 22 en 26) en 15 in tegenspraak met Galaten 1 ) 7 1 -1 9 0 “tw://bible.?id=49.2.0|AUTODETECT|” en 2) 1 1 -1 9 0 0 ?, p. 66.) 1 7 2 8 0 0 N.T.C. W. Hendriksen, New Testament Commentary) A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) N.E.B. New English Bible) R.S.V. Revised Standard Version) 51 It is probably correct to say �� expresses negative purpose (cf. Robertson, Word Pictures, Vol. IV, p. 283). In such a construction �� (probably subjunctive) followed by �� (aorist indicative) is not unusual in Greek. See also N.T.C. on I and II Thessalonians, p. 85, footnote 68. The interpretation according to which Paul is here saying that he submitted to the Jerusalem pillars the question whether or not he were running or had run in vain seems unnatural and out of keeping with the apostle s strong convictions on this matter.) 52) 1 1 2 8 0 “tw://bible.?id=61.3.16|AUTODETECT|” The construction of ��p �r ��z� �� is difficult. It may well have been perfectly intelligible to the Galatians, Paul s contemporaries, who were better acquainted with the historical background and with the apostle s manner of speaking than we are today 7 1 -1 9 0 “tw://bible.?id=61.3.16|AUTODETECT|” II Peter 3:16) 1 1 -1 9 0 0 ). Ever so many translations have been proposed. A.V. has: and that because of false brethren unawares brought in (see also A.R.V. text). Interpreting �� (which should be retained) adversatively, A.R.V., margin, has but it was because of (cf. R.S.V.). On either basis it is difficult to discover the connection of these words with the preceding clause.

As I see it, Lenski s explanation on the basis of his translation even on account of the pseudo-brethren fails to do justice to what Paul says elsewhere about the reason for rejecting Gentile circumcision. See (2) below. The adversative rendering in R.S.V. yields no intelligible sense: Paul begins to say something but never finishes it: But because of false brethren secretly brought in, who slipped in & that they might bring us into bondage to them we did not yield submission, etc.) 1 2 2 8 0 0 It is for this reason that the theory according to which certain words must be supplied is probably the best. Abbreviated expression is, after all, a characteristic of all living language. See N.T.C. on the Gospel according to John, Vol. I, p. 206. I, therefore, offer the rendering: Yet even Titus & was not compelled to be circumcised; (in fact, the suggestion would never have arisen) but for the uninvited sham brothers. Another possibility would be: Yet even Titus & was not compelled to be circumcised, (not even) on account of the uninvited sham brothers.

If �� is merely transitional and not to be translated, Beck s rendering has something to say in its favor: But nobody forced him to be circumcised to please the false Christians. These last three possibilities are basically the same, since in each case the pseudo-Christians are considered to have been the only ones who demanded the circumcision of Titus, and also since in each case the demand was refused. As I see it, to be rejected are the following:) (1) Burton s suggestion that there were actually three parties in the situation: a. Paul and Barnabas, who favored receiving Gentiles as Christians without requiring them to be circumcised; b. the pseudo-brothers who insisted that such Gentiles be circumcised; and c. the pillars, who urged Paul to yield to the wishes of the Judaizers, but finally agreed to Paul s point of view. His translation naturally harmonizes with that explanation (op. cit., pp. 67, 77, 78). See also N.E.B. for similar view.) 1 1 2 8 0 “tw://bible.?id=48.2.0|AUTODETECT|” Objections. Nowhere else 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Gal. 2) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” or in ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 “tw://bible.?id=48.2.5|AUTODETECT|” ) does Paul give any hint that the pillars urged the circumcision of Titus. Moreover, ) 7 1 -1 9 0 “tw://bible.?id=48.2.5|AUTODETECT|” Gal. 2:5) 1 1 -1 9 0 0 indicates that it was to the false brothers that Paul had not yielded, showing that they were the ones who had done the urging, they and not the pillars. ) 1 1 2 8 0 0 (2) Lenski s explanation that what set everybody against circumcising Titus for any reason was the attitude of the pseudo-brethren. Again, Even on account of these men & Titus was not compelled to be circumcised. (op. cit., pp. 78, 79).) 1 1 2 8 0 “tw://bible.?id=48.2.15|AUTODETECT|” Objection. The non-circumcision of Titus was a matter of principle; hence, not dependent on the strength of the Judaizers demand. See ) 7 1 -1 9 0 “tw://bible.?id=48.2.15|AUTODETECT|” Gal. 2:15) 1 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” 5:2) 1 1 -1 9 0 “tw://bible.?id=48.5.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.5.3|AUTODETECT|” 3) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 (3) Zahn s solution that �7� �P�� at the beginning of verse 5 should be omitted, not being original, and that the true meaning is, accordingly, For the sake of the false brothers we gave ground for a moment, namely, in consenting to go to Jerusalem (Der Brief des Paulus an die Galater, 1922, p. 89 ff.).) 1 1 2 8 0 “tw://bible.?id=48.2.2|AUTODETECT|” Objections. The omission of �7� �P�� has weak textural support. This method of connecting the thought of verse 5 with that of verses 1 and 2 is unnatural. ) 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 0 declares that Paul went up to Jerusalem not because of the false brothers but as a result of a revelation.) 1 1 2 8 0 “tw://bible.?id=48.2.5|AUTODETECT|” (4) The theory that �P�� at the beginning of verse 5 should be omitted, so that Titus, after all, was circumcised. Paul yielded on the issue of the submission demanded. Cf. B. W. Bacon, The Reading �7� �P�� in ) 7 1 -1 9 0 “tw://bible.?id=48.2.5|AUTODETECT|” Gal. 2:5) 1 1 -1 9 0 0 , JBL, Vol. 42 (1923), pp. 69 80; also N.E.B., footnote, I yielded to their demand for the moment. ) 1 1 2 8 0 0 Objection. The textual support for the omission of �P�� is weak. The noncircumcision of Titus was a matter of principle with Paul, on which he certainly would not have yielded; especially in view of what he says in 2:15 ff.; 5:2, 3. (The omission of �7� only would not change the sense of the passage. Nevertheless, there is no sufficient textual support for this omission.)) 1 1 2 8 0 “tw://bible.?id=43.10.1|AUTODETECT|” 53 Greek ��. This harmonizes with ��, which again stresses the idea of coming in from the side, over the wall, as it were, and not through the door. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.10.1|AUTODETECT|” John 10:1) 1 1 -1 9 0 “tw://bible.?id=43.10.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.2|AUTODETECT|” 2) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 54 On �7� �P�� see footnote 52.) 55 Greek e�� (�); literally hour, but it is rather apparent that this is to be taken in a figurative sense, so that not [or: not even] for an hour (A.V., A.R.V.; cf. German Stunde, Dutch Statenvertaling uur, Spanish hora) is equivalent to English not for a moment (Beck, Berkeley, Goodspeed, N.E.B., R.S.V., Williams; cf. Dutch, new version, ogenblik, Swedish �genblick, French moment, and Latin momentum).) 56 L.N.T. (A. and G.), p. 579, ascribes no separate meaning to �� here (cf. A.V., Williams, R.S.V.); as if it were not a temporal modifier but simply a generalizing suffix; cf. the Latin qualescumque. However, this enclitic use has no other example in the New Testament.) 57 The genitives, accordingly, are objective.) 1 1 2 8 0 “tw://bible.?id=44.1.25|AUTODETECT|” 58 The word �� refers here not to the apostolic office as such 7 1 -1 9 0 “tw://bible.?id=44.1.25|AUTODETECT|” Acts 1:25) 1 1 -1 9 0 “tw://bible.?id=45.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.5|AUTODETECT|” Rom. 1:5) 1 1 -1 9 0 0 ), but to its execution; hence, here: apostolic mission activity. Note absence of article, perhaps to prevent the idea from taking root that Peter had a monopoly on carrying out the apostolic mandate. The expression �0� �p �� is probably an abbreviation of �0� ��t� �� , which is parallel to �0� �� .) 1 1 2 8 0 “tw://bible.?id=12.10.15|AUTODETECT|” 59 The handclasp as a pledge of friendship and allegiance has long existed among many nations; for example, Parthians, Persians, Hebrews, Greeks. Cf. ) 7 1 -1 9 0 “tw://bible.?id=12.10.15|AUTODETECT|” II Kings 10:15) 1 1 -1 9 0 “tw://bible.?id=13.29.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.29.24|AUTODETECT|” I Chron. 29:24) 1 1 -1 9 0 “tw://bible.?id=15.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=15.10.19|AUTODETECT|” Ezra 10:19) 1 1 -1 9 0 “tw://bible.?id=25.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=25.5.6|AUTODETECT|” Lam. 5:6) 1 1 -1 9 0 “tw://bible.?id=26.17.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.17.18|AUTODETECT|” Ezek. 17:18) 1 1 -1 9 0 0 . The right hand was given to signify the conclusion of an agreement: Now then let us give the right hand to these men, and make peace with them (I Macc. 6:58); Vespasian & sent two tribunes & having ordered them to give right hands to Josephus (Jewish War III.viii.1); I received (from him) and extended (to him) the right hand (Xenophon, Anabasis I. vi. 6). I know that both of us have taken oaths and given right hands [pledges] (Anabasis II. v. 3).) 1 3 2 8 0 0 60 Paul, thirteen; John, five; Cephas (Peter), two; James, one. Tertullian s opinion that Barnabas was the author of Hebrews has recently been revived by the prominent Dutch New Testament scholar, Dr. H. Mulder, in his articles De Eerste Lezers van de Brief aan de Hebree�n, homiletica & biblica (May, 1965), pp. 95 99, and in the same journal, Barnabas en de Gemeente te Jeruzalem (September, 1965), pp. 198 200. If that view should be correct, all five of the men who are joined in this handclasp would be represented in the list of authors of New Testament books. However, the statement of Origen is still a fact, namely, But as to who actually wrote the epistle, God knows the truth of the matter. ) 61 This 4�� clause is probably co-ordinate with the one that immediately precedes it.

Hence, the two 4�� clauses could be rendered: & that we should (go) to the Gentiles, and they to the circumcised and (adding only) that we should continue to remember the poor. The position of �� before 4�� emphasizes the idea that it was especially the poor who should be remembered.) 62 R. A. Cole, The Epistle of Paul to the Galatians (The Tyndale New Testament Commentaries), p. 72. There is, accordingly, no sharp contrast between verses 1 10 and verses 11 21. Hence, (verse 11) can best be translated now or and, not but .) 1 1 2 8 0 “tw://bible.?id=40.5.39|AUTODETECT|” 63 The verb �� occurs in ) 7 1 -1 9 0 “tw://bible.?id=40.5.39|AUTODETECT|” Matt. 5:39) 1 1 -1 9 0 “tw://bible.?id=42.21.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.15|AUTODETECT|” Luke 21:15) 1 1 -1 9 0 “tw://bible.?id=44.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.6.10|AUTODETECT|” Acts 6:10) 1 1 -1 9 0 “tw://bible.?id=44.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.8|AUTODETECT|” 13:8) 1 1 -1 9 0 “tw://bible.?id=45.9.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.19|AUTODETECT|” Rom. 9:19) 1 1 -1 9 0 “tw://bible.?id=45.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.2|AUTODETECT|” 13:2) 1 1 -1 9 0 “tw://bible.?id=49.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.13|AUTODETECT|” Eph. 6:13) 1 1 -1 9 0 “tw://bible.?id=55.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.8|AUTODETECT|” II Tim. 3:8) 1 1 -1 9 0 “tw://bible.?id=55.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.15|AUTODETECT|” 4:15) 1 1 -1 9 0 “tw://bible.?id=59.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.7|AUTODETECT|” James 4:7) 1 1 -1 9 0 “tw://bible.?id=60.5.9|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.5.9|AUTODETECT|” I Peter 5:9) 1 1 -1 9 0 “tw://bible.?id=40.5.39|AUTODETECT|” . It does not necessarily mean to resist an attack, though at times it should be so interpreted 7 1 -1 9 0 “tw://bible.?id=40.5.39|AUTODETECT|” Matt. 5:39) 1 1 -1 9 0 “tw://bible.?id=49.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.13|AUTODETECT|” Eph. 6:13) 1 1 -1 9 0 “tw://bible.?id=49.6.13|AUTODETECT|” ). Whether or not it does depends upon the context. The present context may well point in that direction. If so, then Paul regards Peter s conduct as an attack upon the freedom proclaimed by the gospel. See also W. Hendriksen, The Meaning of the Preposition �� in the New Testament (doctoral dissertation), pp. 48, 58; also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=49.6.13|AUTODETECT|” Eph. 6:13) 1 1 -1 9 0 0 , footnote 172.) 1 13 2 8 0 0 64 The question with respect to the value of the variant reading in the Western text belongs to commentaries on the book of Acts.) 65 Strack-Billerbeck, op. cit., Vol. III, p. 420.) 66 The word-order would seem to favor the construction of �x 8�� with �� rather than with ��.) 67 The imperfects ��, Q��, and �� are very graphic.) 68 @��: present active indicative retained because of indirect discourse, where we would use the imperfect.) 69 The reason for the slight difference in interpretation is that �� with the accusative can here mean either toward or in accordance with.) 70 The Greek word is ��, flesh. The various meanings of this word in Paul s epistles are summarized in N.T.C. on Philippians, p. 77, footnote 55.) 71 �� (third per. sing. pres. indic. passive); �� (first per. plur. aor. subj. passive); and �� (third per. sing. fut. indic. passive).) 72 Others are of the opinion that Paul meant, & then I prove that I was a transgressor previously (e.g., Lenski, op. cit., p. 113). But the more natural explanation would seem to be that Paul means: In the very act of rebuilding the things which I have torn down, I am, and show myself to be, a transgressor. Besides, this explanation makes for a smoother connection with verse 19 ff.) 73 Paul uses the perfect tense: ��.) 74 The Greek phrase is � ��. See footnote 70.) 75 In the original the verb is not expressed.

Hence, some translate this protasis as belonging to the first class or simple condition group; others as second class or contrary to fact. In the end it makes no difference, as in each case the interpreters agree that Paul meant to convey the thought: a. that justification is not actually through law, and b. that Christ did not die in vain.) Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 8: New Testament commentary : Exposition of Galatians. Accompanying biblical text is author’s translation. New Testament Commentary (67).

Grand Rapids: Baker Book House.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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