Galatians -- Chapter Two
Monday, Jun 14 2010 01:17 PM
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Verses 1
After 14 years Paul travels again to Jerusalem. There is a debate as to whether this is an additional 14 years after the first visit to Jerusalem (Galatians 1:18), or this includes the first visit, i.e., 17 years after Paul's conversion in Acts 9 or only 14 years. If the latter, then Paul visits Jerusalem around 47 A.D. prior to the Jerusalem Council of Acts 15 and is more in keeping with Acts 11:29-30 when Barnabas and Saul (Paul) bring relief money to Christians living in Judea.
Verses 2-10
The church is in danger of being divided into a Jewish half and a Gentile half. There is a group (Peter, James, and John) who agree that Gentiles do not need to be circumcised to be saved and part of God's new covenant (cf. Acts 11:1-18; 15:6-11, 19). The other group, Pharisees, (cf. Acts 15:5) insisted that Gentiles believers be circumcised and ordered to keep the law of Moses.
Paul has primarily been preaching to the Gentiles, although we know that his custom was to preach in established synagogues throughout the Roman colonies (see Acts 13:14f; 17:10f). By affirming that Paul was sent primarily to the uncircumcised (i.e., Gentiles) and Peter to the circumcised (i.e., Jews), Paul establishes to the Galatian churches that his apostleship is as valid as Peter's, and, that the Galatians churches are no less inferior to any other group of believers (cf. Galatians 3:27-28).
Peter, James, and John (the pillars) offered Paul the "right hand of fellowship" to Barnabas and Paul, thus validating Paul's apostleship by putting him on equal footing with the other apostles in Jerusalem. Please note that there was no need to change the gospel to accommodate different cultures. The gospel is the same for all nations.
Verses 11-14
Paul recounts, in his letter, a time when he had to rebuke Peter in Antioch, who had been participating in meals share by Jews and Gentiles together. Only when "certain men" (i.e., probably members of the circumcision party) came to visit did Peter separate himself to eat only with Jewish Christians. By following kosher dietary laws, Peter was demonstrating by his example that the Gentile Christians were incomplete unless they followed Jewish ceremonial laws (e.g., regarding diet, circumcision, holidays, and festivals).
Paul viewed Peter's actions as threatening to the core essence of the gospel: justification by faith alone, because it implied one had to live like a Jew in order to be justified before God, instead of justified alone by faith. In less that 15 years, even the leaders of the early church were led astray from the truth and practice of the gospel.
Verses 15-21
Paul clearly states that one is justified (i.e., counted righteous or declared righteous) before God, not by personal works of the law, but by faith alone in Jesus Christ (verse 16). He is quite emphatic when he affirms: "No one will be justified by the works of the law!" (verse 17).
Even if while living under this free gift of grace and freedom in the gospel of Christ one should sin, this does not invalidate the gospel (verse 17). The truth is that God forgives sinners and justifies all who confess Jesus Christ as Lord and Savior (Romans 10:9-10).
Sermon Notes:
To emphasize the above point, we recalled this popularized parable:
A person dies and appears before Peter at the pearly gates of heaven. Peter asks: why should I let you in?
What would be your answer? If we rely on our works, then we will fall back under the curse of the law, which demands that we be perfect to be righteous. The law, the one given to Moses at Mt. Sinai (see Exodus 19-20), is God's perfect and holy will as to how his covenant people should live. The law, however, cannot save. It serves to set the moral standard and reveal our inability to attain it. It is like a mirror that reveals our sin and our desperate need for a Savior. If none can keep the law, then who can be saved?! The answer is no one -- unless you have a Savior.
In Christ Jesus we have forgiveness of sins, and, through faith, we receive his righteous standing with God through the Holy Spirit. It is kind of like having the ultimate Monopoly "Get Out of Jail Free" card.
Yet, we do not use this freedom to live for ourselves. Instead, we live for God out of love and gratitude for all that he has done for us in Christ Jesus. Why then, Paul argues, would you want to return to trying to keep the law (which you can't)? It doesn't make sense, nor are you able. You will just be re-enslaved into despair under the weight and conviction of your own sinfulness.
We will learn more about this freedom we have in Christ in chapter three.
Next Installment: Galatians - Chapter Three.
-- Pastor Jeff
After 14 years Paul travels again to Jerusalem. There is a debate as to whether this is an additional 14 years after the first visit to Jerusalem (Galatians 1:18), or this includes the first visit, i.e., 17 years after Paul's conversion in Acts 9 or only 14 years. If the latter, then Paul visits Jerusalem around 47 A.D. prior to the Jerusalem Council of Acts 15 and is more in keeping with Acts 11:29-30 when Barnabas and Saul (Paul) bring relief money to Christians living in Judea.
Verses 2-10
The church is in danger of being divided into a Jewish half and a Gentile half. There is a group (Peter, James, and John) who agree that Gentiles do not need to be circumcised to be saved and part of God's new covenant (cf. Acts 11:1-18; 15:6-11, 19). The other group, Pharisees, (cf. Acts 15:5) insisted that Gentiles believers be circumcised and ordered to keep the law of Moses.
Paul has primarily been preaching to the Gentiles, although we know that his custom was to preach in established synagogues throughout the Roman colonies (see Acts 13:14f; 17:10f). By affirming that Paul was sent primarily to the uncircumcised (i.e., Gentiles) and Peter to the circumcised (i.e., Jews), Paul establishes to the Galatian churches that his apostleship is as valid as Peter's, and, that the Galatians churches are no less inferior to any other group of believers (cf. Galatians 3:27-28).
Peter, James, and John (the pillars) offered Paul the "right hand of fellowship" to Barnabas and Paul, thus validating Paul's apostleship by putting him on equal footing with the other apostles in Jerusalem. Please note that there was no need to change the gospel to accommodate different cultures. The gospel is the same for all nations.
Verses 11-14
Paul recounts, in his letter, a time when he had to rebuke Peter in Antioch, who had been participating in meals share by Jews and Gentiles together. Only when "certain men" (i.e., probably members of the circumcision party) came to visit did Peter separate himself to eat only with Jewish Christians. By following kosher dietary laws, Peter was demonstrating by his example that the Gentile Christians were incomplete unless they followed Jewish ceremonial laws (e.g., regarding diet, circumcision, holidays, and festivals).
Paul viewed Peter's actions as threatening to the core essence of the gospel: justification by faith alone, because it implied one had to live like a Jew in order to be justified before God, instead of justified alone by faith. In less that 15 years, even the leaders of the early church were led astray from the truth and practice of the gospel.
Verses 15-21
Paul clearly states that one is justified (i.e., counted righteous or declared righteous) before God, not by personal works of the law, but by faith alone in Jesus Christ (verse 16). He is quite emphatic when he affirms: "No one will be justified by the works of the law!" (verse 17).
Even if while living under this free gift of grace and freedom in the gospel of Christ one should sin, this does not invalidate the gospel (verse 17). The truth is that God forgives sinners and justifies all who confess Jesus Christ as Lord and Savior (Romans 10:9-10).
Sermon Notes:
To emphasize the above point, we recalled this popularized parable:
A person dies and appears before Peter at the pearly gates of heaven. Peter asks: why should I let you in?
What would be your answer? If we rely on our works, then we will fall back under the curse of the law, which demands that we be perfect to be righteous. The law, the one given to Moses at Mt. Sinai (see Exodus 19-20), is God's perfect and holy will as to how his covenant people should live. The law, however, cannot save. It serves to set the moral standard and reveal our inability to attain it. It is like a mirror that reveals our sin and our desperate need for a Savior. If none can keep the law, then who can be saved?! The answer is no one -- unless you have a Savior.
In Christ Jesus we have forgiveness of sins, and, through faith, we receive his righteous standing with God through the Holy Spirit. It is kind of like having the ultimate Monopoly "Get Out of Jail Free" card.
Yet, we do not use this freedom to live for ourselves. Instead, we live for God out of love and gratitude for all that he has done for us in Christ Jesus. Why then, Paul argues, would you want to return to trying to keep the law (which you can't)? It doesn't make sense, nor are you able. You will just be re-enslaved into despair under the weight and conviction of your own sinfulness.
We will learn more about this freedom we have in Christ in chapter three.
Next Installment: Galatians - Chapter Three.
-- Pastor Jeff
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