INTRODUCTION
Outline.
1. Paul’s Rebuke
2. Paul’s Reason
3. Paul’s Resolve
Remarks.
1. In our lesson today, we will discuss the theme: “He walked not uprightly.” This sermon deals with an important truth to be heard again by the church, and maybe for the first time the religious world. There may come a time, and today is that time; a man of faith will have to correct his brother's error. This is the situation we find ourselves observing between Peter and Paul. It should be stated: it took tremendous courage to rebuke another, in a public setting. We must applaud Paul for what he did save the church of Christ in Antioch, and the entire world, by fulfilling his apostolic work: "reprove, rebuke, and exhort with all longsuffering and doctrine," 2 Timothy 4:1-3.
2. First, we will consider Paul's rebuke to the "face of Peter." The beloved Paul felt it necessary to: "withstand Peter to his face because he was to be blamed." So egregious was Peter's error; it was needful that Paul corrects him publicly; because the offense was committed publicly. Present at this gathering were: Paul, Peter, Barnabas, the men from James, and the entire family of Jews and Gentiles, in the church of Christ at Antioch. The offense of Peter, Barnabas, and other Jews was before the assembly; at their "love feast," which we call "pot luck" that it presented an example of hypocrisy, that disturbed the “unity and fellowship” of the saints at Antioch. This dissimulation needed to be corrected immediately. The text does not describe Peter's reaction to this criticism, and we can only surmise; he repented of his actions, to the church, and overcame his weakness.
3. Second, we will discuss Paul’s reason for his rebuke of Peter. This was a turbulent time for the church at Antioch. There was a faction growing among the saints regarding the Gentiles entrance into the church. Before certain came from James (the Jerusalem church), Peter did eat with the Gentiles: but when they arrived, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. This withdrawal and separation presented a hypocritical behavior for Peter, Barnabas, and the other Jews. These "men from James were scrutinizing them." They felt it improper for the Jews to eat with these uncircumcised Gentiles. In their judgment, they were yet "publican and sinners." They had not come into Christ, through circumcision and the Law of Moses. Therefore, they were not Christians and not to be eaten with or have fellowship with these unbelievers. Paul would confront this error head-on!
4. Lastly, we will investigate Paul’s resolve in this matter of faith. The beloved apostle Paul understood God's grace and the pattern of conversion for both Jews and Gentiles. He would argue that the Law could save neither Jew nor Gentile; salvation in Christ came through "faith and obedience to the gospel of Christ." Paul would affirm that the Jews must die to law-keeping, and the Gentiles must abandon their idol worship; and God's grace saves both: “through the faith in Christ Jesus," Galatians 2:16; Galatians 3:26-27. Paul will affirm that God imparts salvation unto all men: “By grace through the faith, and not by meritorious works,” Ephesians 2:8-9. The Holy Spirit did place some additional restraints upon these Gentile converts, as a result of the Jerusalem Council, Acts 15:23-29. With this brief introduction, let’s consider our first point in this lesson, Paul’s Rebuke, of the Apostle Peter.
BODY OF LESSON
I PAUL’S REBUKE
A. Paul’s rebuke. He wrote: "But when Peter came to Antioch, I (Paul) withstood him to the face because he was to be blamed," Galatians 2:11. The text reads as such in the Greek: “But when Cephas came to Antioch to his face I stood against him because he had been condemned,” The New Greek-English Interlinear New Testament, Page 656. This Interlinear, translates the word “blame,” as condemned. Paul wrote: Peter stood self-condemned for his actions! Note the Greek.
1. The word “blame” in Gr., is katagin?sko or kä-tä-ge-no'-sko, which means to note against, i.e., to find fault with:—blame, condemn. The idea is to find fault with, blame; to accuse, or to condemn.
a. Paul wrote he rebuked Peter, because he stood self-condemn by his actions. He uses a similar word in Titus, to describe a heretick.
b. He wrote: “A man that is a heretick after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself,” Titus 3:10.
c. That word in Gr., is autokatakritos or au-to-kä-tä'-kre-tos, which means self-condemned:—condemned of self. I think it wise to remind all, that the Lord warned Peter of his weakness and fearful disposition, the night of his betrayal. Recall--
2. Lord’s warning to Peter: “And the Lord said, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fails not: and when thou art converted, strengthen thy brethren. And he said unto him, Lord, I am ready to go with thee, both into prison and to death. And he said, I tell thee, Peter, the cock shall not crow this day, before thou shalt thrice (three times) deny that thou knowest me,” Luke 22:31-34.
3. Peter’s denial of Jesus: “But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said: This man was also with him. And he denied him, saying: Woman, I know him not... And Peter said, Man, I know not what thou sayest. And immediately, while Peter yet spake, the cock crew. And the Lord turned and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him: Before the cock crow, thou shalt deny me thrice. And Peter went out (from them); and, wept bitterly,” Luke 22:56-62.
4. Peter’s offense. The offense of Peter, Barnabas, and other Jews was before the assembly; at their "love feast," which we call "pot luck" that it presented an example of hypocrisy, that disturbed the "unity and fellowship" of the saints at Antioch. This dissimulation needed to be corrected immediately, before the entire assembly.
a. The text does not describe Peter's reaction to this criticism; we can only surmise; he repented of his actions, to the church and overcame this weakness in his character, and strengthened his walk-in Christ.
b. However, in 2 Peter 3:15-18, Peter speaks kind words regarding Paul and his letters to the churches.
c. I believe Peter rose above Paul’s criticism and saw the hurt he had brought to the saints at Antioch. He undoubtedly, amended his ways, in his future interactions among them. Let’s review briefly the start of the Antioch church, before moving forward in this point regarding Peter’s rebuke. It contributed greatly in “opening the door of faith unto the Gentiles,” Acts 14:27.
B. Peter came to Antioch. Peter visited the Gentile church at Antioch. This work had a great history within the Gentile world. The Antioch church had begun due to the persecutions afflicted on the saints in Jerusalem and Judaea.
1. The persecution of Stephen, Acts 8:1-3. Saul was making havoc of the church in Jerusalem and Judaea, putting men and women in prison who confessed faith in Jesus Christ. The church at Jerusalem was undergoing internal squabbling. There was a dispersion of the saints, as a result of persecutions. Luke wrote:
a. The disciples were scattered abroad. Observe--
1) First, “And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles,” Acts 8:1.
2) Next, “Therefore they that were scattered abroad went everywhere preaching the word,” Acts 8:4.
b. The disciples. These scattered believers.
1) First, “Went as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.”
2) Further, “And some of them were men of Cyprus and Cyrene, which, when they came to Antioch, spake unto the Grecians, preaching the Lord Jesus.”
3) Finally, “And the hand of the Lord was with them: and a great number believed, and turned unto the Lord,” Acts 11:19-21.
4) Conclusion: These verses which speak to the preaching of the “scattered believers,” show how early in the church's- history, how some preachers ignored the larger audience of the Grecian people. They practiced “selective preaching” of the gospel of Christ among the Jews and Grecians. We might understand their behavior like: preaching to the white audience; but, ignoring the people of color. Men from Cyprus and Cyrene (men of color) proclaimed the message of the “liberty in Christ,” among the Grecian people. And the hand of the Lord: “was with them.”
c. Persecutions brought about by Saul, caused the church to leave out of Jerusalem, and go elsewhere preaching the word of the Lord. This scattering sent men down into Antioch, preaching Christ. Their preaching was filling the cities everywhere; bring great joy and salvation, Acts 8:5-8. Word reaches Jerusalem of a church in Antioch. It would become a bedrock church among the Gentiles. They sent one of their own to investigate this church among the Gentiles.
2. Barnabas was sent to Antioch from Jerusalem. Luke wrote: “Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas; that he should go as far as Antioch. When he came and had seen the grace of God, he was glad and exhorted them all, that with the purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and faith: and much people were added unto the Lord,” Acts 11:22-23.
The church at Jerusalem had learned that something was happening in Antioch. They sent Barnabas there to inquire about the work. Luke wrote:
a. He was a good man. He was a man of uprightness and godliness before God.
b. Full of the Holy Ghost. He was full of the Holy Ghost, and a great preacher.
c. And of faith. He was full of faith and devotion to God.
d. He became a leader in this church. After seeing the growth in Antioch, he recognized he needed some help. So he went to Tarsus to seek Saul.
e. Some men rise to the challenges that weigh upon them and find the courage to overcome their weaknesses. Others fall beneath the weight of such problems and fail in the course of their duties before God and men. We will see such a man in this lesson. You might also notice yourself as one of these men!
3. Barnabas went to Tarsus. Luke continued: “Then departed Barnabas to Tarsus, for to seek Saul: And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught many people. And the disciples were called Christians first in Antioch,” Acts 11:25-26.
a. Whole year Barnabas and Saul worked together with the church in Antioch: strengthening it, and being strengthened by it.
b. Men, such as these, will find themselves undertaking more significant work for the Lord, Acts 13:1-3. This, we will see, occurs with Barnabas and Saul.
c. B. W. Johnson wrote: “The Holy Ghost said: ...Separate me, Barnabas and Saul. Both had been tried and shown to be worthy. They are now, by Divine direction, to be formally consecrated to the work of preaching the gospel to the Gentiles. From this time, Antioch is the great missionary center... (For the work) I have called them,” Page 297.
4. Saul and Barnabas call by Holy Spirit. Luke penned: “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon who is called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus,” Acts 13:1-4. Observe--
a. This began the first missionary journey of Saul and Barnabas into the Gentile world.
b. With this background, we see the work of Paul and Barnabas in Antioch; and, their first missionary efforts among the Gentiles. Paul had a part in this church’s success and work. It was encumbered upon him to stand for the truth of the gospel in Antioch and elsewhere.
c. Peter had come to Antioch for a visit. Paul witnessed Peter’s divisive behavior and took corrective actions.
d. Paul and Peter discussed his work among the Gentiles. We learn of this earlier in Chapter 2 of the book of Galatians (Galatians 2:1-10).
e. Paul felt no inferiority to Peter. He wrote: “But contrariwise when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles): And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to Barnabas and me the right hands of fellowship; that we should go unto the heathen and they unto the circumcision. Only they would like that we should remember the poor; the same which I also was forward to do,” Galatians 2:7-10.
C. Paul withstood Peter to his face. There may come a time when an older brother, minister or elder has to correct a minister's error. Paul felt it necessary to confront Peter on his cowardly behavior. Observe--
1. David wrote: “Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil,” Psalms 141:5.
2. Solomon wrote:
a. First, “Open rebuke is better than secret love,” Proverbs 27:5.
b. Further, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful,” Proverbs 27:6. Remember, Judas, Matthew 26:48-49.
c. Finally, “He that rebuketh a man afterward shall find more favor, than he that flattereth with the tongue,” Proverbs 28:23.
3. Jesus said: “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he hears thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglects to hear the church, let him be unto thee as a heathen man and a publican,” Matthew 18:15-18.
4. Paul wrote: “Brethren, if a man is overtaken in a fault, you which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted,” Galatians 6:1; James 5:19-20.
5. Paul again: “Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear,” 1 Timothy 5:19-20. Paul establishes the need, time, and place for open criticism.
D. Peter was to be blamed. Paul wrote: “He was the blame,” Galatians 2:11. Remember: “He was self-condemned.” We will learn the real reason for this rebuke in the next point. But it is important to note that Paul rebuked the Apostle Peter, to his face before the entire church.
1. Peter knew of the “kosher dietary laws.” He once observed them religiously. Kashrut was a set of Jewish religious dietary laws. Food that may be consumed according to halakha (Jewish law) is termed kosher, or lawful for Jews to eat.
2. Numerous laws that form part of kashrut prohibited the consumption of unclean meats (such as pork, shellfish, etc.). There are also laws regarding agricultural produce that were unsuitable foods to be eaten, by the Jews. Kosher means: “fit for consumption.” The Jews in the first century adhered to these laws.
3. These dietary restraints conflicted with the Gentile way of life and eating. Those Jews that followed them were forbidden to eat with the Gentiles. Therefore, those that did eat with them were out of fellowship with the Kosher Jews (i.e., the men from James), or “those of the circumcision,” Philippians 3:2-3; Luke 12:1; Matthew 16:11-12.
4. However, in Peter’s work and life among the Gentiles, he became accustomed to eating like the Gentiles. And this Peter did until the “men from James” arrived in Antioch. This was the basis of Paul's rebuke of Peter. He acted hypocritically before the whole church. Paul witnessed this behavior. Here is the rule:
a. If you observe the offense.
b. If it is committed before the church.
c. Rebuke them before the church in love.
d. That others might fear in acting similarly.
E. Peter's, learning regarding meats. The Lord had prepared Peter regarding meats, long before this event in Antioch. Somehow he had forgotten the “truth about meats” and “eating with publicans and sinners.” Observe--
1. Examples of Jesus. He witnessed Jesus eating with "publicans and sinners," Luke 15:1-2. He and the other disciples heard the complaints of the scribes and Pharisees concerning Jesus eating with the publicans and sinners, Luke 5:30; Luke 7:34; Matthew 9:11.
2. Peter’s vision in Joppa. Anytime God has excellent work for His servants; he prepares them for the task. While residing at the house of Simon, the Tanner, he went up on the roof while waiting for the meal to be prepared. Being hungry--
a. He fell into a trance. Luke wrote: “And he became famished, and would have eaten: but while they made ready, he fell into a trance. And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said: Not so, Lord; for I have never eaten anything common or unclean. And the voice spake unto him again the second time: What God hath cleansed, that call not thou common. This was done thrice. The vessel was received up again into heaven," Acts 10:10-16.
b. Peter was summoned. Luke continued: “Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate: And called, and asked whether Simon, which was surnamed Peter, were lodged there. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them,” Acts 10:17-20.
c. Peter’s inquiry. Luke penned: “Then Peter went down to the men who were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye have come? And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house and to hear words of thee. Then called he them in, and lodged them. And on the morrow, Peter went away with them, and certain brethren from Joppa accompanied him. And on the morrow, they entered into Caesarea. And Cornelius waited for them and had called together his kin and near friends,” Acts 10:21-24.
3. Peter’s visit with Cornelius in Caesarea. Luke wrote further: “And as Peter was coming in, Cornelius met him, and fell at his feet, and worshipped him. But Peter took him up, saying, Stand up; I also am a man. And as he talked with him, he went in, and found many that were come together.”
a. First, “And he said unto them: Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation.”
b. Second, “But God hath shewed me that I should not call any man common or unclean.”
c. Third, “Therefore I came unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?” Acts 10:25-29.
4. Cornelius’ visit by an angel. Luke begins: “And Cornelius said, Four days ago I was fasting until this hour, and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing. And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in God's sight. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he has lodged in the house of one Simon a tanner by the seaside: who, when he cometh, shall speak unto thee. Immediately, therefore, I sent to thee; and thou hast well done that thou art come. Therefore, are we all here present before God, to hear all things that are commanded thee of God,” Acts 10:30-33.
5. Peter’s discourse with Cornelius. Luke continued: “Then Peter opened his mouth, and said, Of a truth, I perceive that God is no respecter of persons: But in every nation, he that feareth him, and worketh righteousness, is accepted with him...To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins,” Acts 10:34-43.
a. Peter’s stated the unlawfulness of his actions. Luke wrote: “And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation, but God hath shewed me that I should not call any man common or unclean,” Acts 10:28.
b. Peter ate with these Gentiles. Luke continued: “And the apostles and brethren that were in Judaea heard that the Gentiles had also received God's word. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, Saying, Thou wentest into men uncircumcised, and didst eat with them, etc.,” Acts 10:1-18. Observe, Peter--
1) Ate with the Gentiles in Caesarea. Luke wrote: “They that were of the circumcision contended with him, Saying, Thou wentest into men uncircumcised, and didst eat with them,” Acts 11:3-4. Peter made an excellent defense for his actions before the “men of the circumcision” and prevailed. He could have done the same thing in Antioch. Stood up and defended his actions to the: “Certain that came from James,” the sect of the Pharisees, before the church at Antioch.
a) But, he did not do it. His fear of men and their criticism of his actions have left him impotent!
b) It was this weakness and fear; the Lord had warned him.
c) Peter, “when thou art converted, strengthened thy brethren,” Luke 22:32.
2) Ate with Gentile saints in Antioch. Paul wrote: “For before that certain came from James, he (Peter) did eat with the Gentiles: but when they came, he withdrew and separated himself, fearing them which were of the circumcision,” Galatians 2:12. This was something he customarily had done in Antioch.
a) This same sect that had taken Peter to task for eating with Cornelius; and his house while in Caesarea. Are now in Antioch, and observed him eating with these Gentiles. They must have given him the “evil eye” because his behavior changed before them immediately. And so did other Jews and finally Barnabas, one of its leaders.
b) Peter should have corrected this error, long before now. He had a voice, and so did the other apostles and elders in Jerusalem after their first attack.
c) He feared the criticism of the "men from James" (those of the circumcision). This problem was allowed to manifest and corrupt the work of the church, because men, who had the lead, were more fearful of their critics, than of the Lord.
d) This sect of the Pharisees was now troubling both the church in Jerusalem; and Antioch, Galatians 2:4-5; Acts 15:1-5. They were troubling the souls of the saints and perverting the gospel of Christ.
3) B. W. Johnson wrote: “Peter had no scruples about eating with Gentile Christians, but many... Jewish Christians did. Hence he did before the messengers came from James what he refused to do after they came, "separating himself" from the Gentile Christians at Antioch,” Page 456.
c. Cornelius’ conversion, Acts 10:44-48. For a more exhaustive discussion of Cornelius’ Conversion, see lesson titled the same, on SermonCentral.com.
6. Conclusion: The apostle Peter had a good understanding of the purity of meat, and how no man was considered common or unclean. He observed the Lord’s work among the heathen, the publicans and sinners. He ate with them. The Lord prepared him for his visit to Cornelius’ house. Peter taught these Gentiles, ate with them, and lodge with them in Caesarea. He knew that eating with the Gentiles had nothing to do with the faith of the gospel. It was a matter of custom and conscience. He allowed these segregationists to upset the work of Christ in Antioch. Thank God for Paul. For a more in-depth study on diet, days and drink downloaded at SermonCentral.com, a sermon entitled: “Let Every Man Be Fully Persuaded,” by Ron Freeman. Let’s now consider the next point in this lesson, Paul’s reason, for Peter’s rebuke.
II PAUL’S REASON
A. Paul’s reason. He continues: “For before those certain came from James (the Jerusalem church), he did eat with the Gentiles: but when they came, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation,” Galatians 2:12-13.
B. Before certain came from James. These were converted Jews to Christ, who kept many of the customs of Moses, Acts 21:17-25. They were from the churches of Judea, perhaps some even from the Jerusalem church. Peter must have known of their teachings and their dislike of Jews eating with the Gentiles. Paul had no quarrels in “keeping the customs of Moses,” Romans 13:7-8. His dispute with the “men from James,” was in their insistence that the Gentiles must observe these customs for “salvation sake.” Circumcision was a matter of “cleanliness,” not salvation! However, the matter of withdrawing and separating oneself while eating with the Gentiles, presented a deeper problem among the church. It was discriminatory! Paul continued--
1. Peter did eat with the Gentiles. The words “did eat” in Gr., is synesthio or sün-es-the'-o, which means to take food in company with:—eat together. The idea is to dine with or eat together with another.
2. Until the sect, “the men from James” came to Antioch, Peter, Barnabas, and the other Jews: ate with the Gentile saints, uninhibited. They followed the apostolic practice: “to eat their meat with gladness and singleness of heart,” Acts 2:46.
3. B. W. Johnson wrote: “Thou…didst eat with them. This was a positive violation, not of the laws of Moses, but...the rules of the orthodox Jews. Though Peter laid aside his Jewish exclusiveness at Cæsarea, he at least once afterward(s) relapsed (Gal. 2:12),” Page 293.
4. Peter had eaten with the Gentiles in Caesarea and Antioch. He staggered in his practice of eating with them, only when the sect of the Pharisees (certain from James), came to Antioch. He did this in fear of these of the circumcision. We have discussed this earlier, so no more will be added here.
C. Certain men from James came to Antioch. Anytime the church is growing and walking in the gospel's faith, evil will eventually show up to cause contention and confusion, among the saints. These sectarians from James have come to Antioch, to sow their divisive doctrine of “circumcision and the law of Moses,” Acts 15:24. Paul calls these “certain men” “false brethren” which came in privily to spy out our liberty in Christ,” Galatians 2:4. Once they're in the assembly, their presence negatively influenced Peter's usual behavior among the Gentiles. Observe--
1. Peter withdrew from the Gentiles. We now get to the essential issues in Peter's actions. Paul wrote: "Peter... withdrew and separated himself, fearing them which were of the circumcision,” Galatians 2:12.
a. Paul tells us about his actions; and why he so acted before the church. We are going to look at both of these words in the Greek. Consider--
b. The word “withdrew” in Gr., is hypostello or hü-po-ste'l-lo, which means to withhold under (out of sight), i.e. (reflexively) to cower or shrink, to conceal (reserve):—draw (keep) back, shun, withdraw. The word means to withdraw one's self, i.e., to be timid, to behave cowardly, or shrink down.
c. Peter shun and withdrew himself from their combined dining location; and set up a separate eating place, for himself, other Jews, and eventually Barnabas. He did this in fear of the "certain from James." Peter was attempting to set the appearance that this was the Jew's typical eating arrangement (separated).
d. These men were of the sect of the Pharisees who, like Paul, had become Christians, but unlike him, had retained their Jewish bigotry. Perhaps some of them were Paul's old friends. Their presence spurred fear among Peter and other Jews, causing them to segregate themselves from the Gentiles.
2. And Peter separated from them. Paul continued: “He separated himself from them.” The word “separate” in Gr., is aphorizo or ä-fo-re'-zo, which means to set off by boundary, i.e., limit, exclude, appoint, etc.—divide, separate, sever. The idea is to mark off from others by boundaries, to limit, and to separate them as disreputable or (as disgraceful).
a. Early in my youth, in Los Angeles, CA. I attended a Billy Graham Crusade. When I entered the sanctuary, with a half dozen other young people of color, we were escorted to a roped-off area in the arena.
b. Even now, when I reflect on this experience, I am still moved to tears. To this day, I am ashamed that this worldwide evangelist, in the Evangelical Movement, who “separated” people of color at his Crusade, from other (white) attendees.
c. I know personally how these Gentile saints felt during this experience of withdrawal and separation from their Jewish brothers and sisters. I am afraid; this same behavior occurs in many assemblies across the nation and the world.
d. This behavior should shame any true believer. These men from James, those "of the circumcision," promoted racial segregation, separating the Jews from the Gentiles in the first century. This same problem exists among many religious groups today; and, even within the churches of Christ. I say this to our shame.
3. They no longer ate with them. Paul was describing then, a condition that prevails in American religious groups every Sunday. The hours between 10 AM to 1:00 PM is the most segregated time in America. This separation “segregation” exists in what should be the most sacred time during the week: the hours of worship unto God. I am confident, that most of these assemblies struggle with what Peter did then: “the fear of the segregationist.”
NOTE: Illustrate, First Sunday Singing. In one of the churches in AL; I was invited to preach one Sunday morning and remain over, to speak to the churches that assembled for their first Sunday Singing. The church was evenly split between white and black members. After worship, we all dined together. However, many of the white members did not attend the singing. You can hear my comments regarding this behavior, in my message that afternoon. Copy and paste this link in your browser, https://archive.org/details/AlicevilleInSearchOfAMan
D. Fearing them of the circumcision. Paul tells us why Peter behaved the way he did. He feared the men from the circumcision. Fear makes cowards of us all! Observe--
1. Solomon wrote: “The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe,” Proverbs 29:25.
2. Isaiah wrote: “And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? Have not I held my peace even of old, and thou fearest me not?” Isaiah 57:11.
3. Peter’s fear of the men. It was Peter’s fear of arrest and death; that caused him to deny that he even knew the man (Jesus). He now fears retribution and reprisal from the “certain which came from James.”
a. These were the same men; Peter encountered in Jerusalem after he visited Cornelius' house. Observe--
b. Paul wrote: “But when they came, he (Peter) withdrew and separated himself (from the Gentile saints), fearing them which were of the circumcision,” Galatians 2:12; Acts 11:2-3. Once again, Peter's fear caused him to sin against the Lord and the saints in Antioch's church.
c. Peter was not acting like that “bold fearless preacher,” we have witnessed earlier in his ministry, as he stood before the Sanhedrin Council. Luke wrote: “But Peter and John answered and said unto them: Whether it is right in the sight of God to hearken unto you more than unto God, judge you. We cannot but speak the things which we have seen and heard,” Acts 4:19-20; Acts 5:29; Acts 5:41-42.
d. It appears that Peter has lost his courage and resolved to stand-up in defense of the gospel of Christ, amidst all opposition. To be unafraid of what men say and do unto him. Paul will help Peter find his way back to the truth, and courage before his peers and opposition. Let’s look a little closer, at the “eating of meats.”
3. Paul wrote of eating meats and our behavior before the weak brothers, so as not to cause them to stumble, or offend. Observe--
a. First, “And through thy knowledge (of eating meats) shall the weak brother perish, for whom Christ died? But when ye sin so against the brethren and wound their weak conscience, ye sin against Christ. Wherefore, if meat makes my brother offend, I will eat no flesh while the world standeth, lest I make my brother offend,” 1 Corinthians 8:11-13.
b. Further, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved,” 1 Corinthians 10:31-33.
c. Next, “Let us not, therefore, judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way. I know and am persuaded by the Lord Jesus that there is nothing unclean of its own: but to him that esteemeth anything to be unclean, it is unclean. But if thy brother is grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died...God's kingdom is not meat and drink, but righteousness, peace, and joy in the Holy Ghost. For us that in these things serveth Christ is acceptable to God, and approved of men,” Romans 14:13-18; Romans 14:19-23; Titus 1:15-16.
d. Finally, “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if eaten with thanksgiving: For it is sanctified by the word of God and prayer,” 1 Timothy 4:1-5.
f. Conclusion: To eat meat, or not to eat meat: neither is a sin. For every creature of God is good, and nothing to be refused, if it is received with thanksgiving: For it is sanctified by the word of God and prayer. The Gentiles' diet included meat. The Jew's diet included herbs, and only a small portion of certain meats determine to be clean, by their customs.
4. The other Jews. The other Jewish saints in the congregation at Antioch followed Peter's action. This influential apostolic leader exhibited divisive behavior before the entire church.
a. His actions disrupted the unity and fellowship that existed among them, before these Judaizers (certain came from James), arrived at the Antioch church.
b. It was probably their intention to cause precisely what occurred in Antioch. To infer by eating with the Gentiles, they were eating with unbelievers.
c. The men of the circumcision made their position known. Luke wrote: “And certain men which came down from Judaea taught the brethren and said: Except you be circumcised after Moses's manner, you cannot be saved...When therefore Paul and Barnabas had no small dissension and disputation with them...they determined Paul and Barnabas, and certain other of them should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church (of Antioch); they passed through Phenice and Samaria.” Luke continued--
1) First, “And when they came to Jerusalem, they were received of the church, and the apostles and elders, they declared all things that God had done with them.”
2) Further, “But there arose certain of the sect of the Pharisees which believed, saying: That it was needful to circumcise them, and to command them to keep the Law of Moses,” Acts 15:1-5; Acts 15:24.
3) Next, the Judaizers position was straight forward. The Gentile believers must be circumcised and keep the law that they might be saved. This was the message of the: “Certain that came from James,” Galatians 2:12. Perhaps, they were in the audience. We now see the gravity of the doctrine being propagated by "these false brethren."
4) Additionally, these were: “false brethren...who came in privily to spy our liberty in Christ Jesus...whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue in you,” Galatians 2:4-5.
5) Finally, this teaching contradicts Peter and Paul's preaching that the "just shall live by faith in Christ Jesus," Galatians 2:16; Ephesians 2:8-9.
d. They might have used James’ name; in that, he seemed to be one of the "pillars in the church at Jerusalem," Galatians 2:9. Peter and John were the others.
5. They dissembled likewise with him. Paul wrote: “They dissembled likewise with him (Peter),” Galatians 2:13. The word “dissembled,” in Gr., is synypokrinomai or sün-ü-po-kre'-no-mi, which means to act hypocritically in concert with:—dissemble thyself, or with others. The other Jews acted hypocritically, just like Peter, before the “men from James.”
6. Paul wrote: “Let love be unhypocritical, abhorring the evil, clinging to the good; with brotherly love to one another, loving dearly in honor preferring one another,” Romans 12:9-10. The New Greek-English Interlinear New Testament, Page 566. See also Philippians 2:1-3. Paul continued--
E. Insomuch Barnabas. This dissimulation also infected Barnabas. The close friend and fellow-worker of Paul. This was extremely serious because Barnabas was one of the prophets and apostles at the Antioch church.
1. Was also carried away (behaved in like fashion). Barnabas was taken back by Peter and the other Jew's behavior – refusing to no longer eat with the Gentiles. A practice they had long before enjoyed.
2. "Even Barnabas," the one least likely to have been led into such an error, being with Paul, the first to preach to the Gentiles. He now demonstrated the recklessness of a bad example; before the church, he provided oversight and spiritual guidance.
a. Antioch was the capital of Gentile Christianity and the central point of its missionary efforts. This controversy began here and will end there as a result of Paul and Barnabas's work, Acts 15:30-35.
b. Paul has now encountered this “sect of the Pharisees," which will consistently persecute him for his labors among the Gentile churches, Acts 13:50-52; 1 Timothy 3:10-13; Acts 20:19; Acts 20:23-24.
3. Barnabas is now practicing the same dissimulations (hypocrisy). The dishonest act of an influential leader: caused many of the Christians at Antioch to error, Isaiah 9:16; Matthew 15:14. Observe--
a. Barnabas was a leader in the church at Antioch, along with Paul, Acts 13:1-3.
b. He and Paul had conducted a missionary journey into the Gentile Nations.
c. Why did he follow this practice of “withdrawal and separation?”
d. This was the real sin of Peter. He instituted membership segregation (by separating himself from the Gentiles), in the church at Antioch. This was the first demonstration of racial discrimination in the first-century church. Paul will battle this schism throughout his entire apostolic work.
1) I have preached against it for 55 years. It appears to me at times that (my labor has been to no avail). But, later I acknowledge, if I could help just one brother overcome this evil: “My labors will not have been in vain, in the Lord,” 1 Corinthians 15:58.
2) I confess that I have known and worked with many white brothers; whose lives were purged of this sin, after their conversion to Christ. They were mostly military men, while I was in the United States Army. I thank God for them.
e. Barnabas also was carried away; with the disgraceful behavior of Peter, before the entire assembly. Why? He, too, had a fear of the Jews: “the certain men that came from James," which “were of the circumcision,” Galatians 2:12.
4. The practice of racial segregation. America has long been guilty of practicing racial discrimination in schools, businesses, and worship. Unfortunately, the churches of Christ have also been guilty of this sin against the brethren. Why does this practice of segregation exist among the brethren? The answer has not changed: “for fear of the men from James.”
a. This Nation, for nearly 243 years, has allowed the powers of America to deal treacherously and discriminately with some of its population. These powers (political and police officials) have subjected some of its people to tyranny, cruelty, beatings, oppression, and even killings. Today, these acts are still being sanctioned by most clergy and ministers of this Nation, by their deafening silence.
1) Many have “sat in silence” to the recent killing of George Floyd, a black man, at the hands of 4 white police officers. Have any of them spoken against this evil from their pulpits? I doubt there is even a mentioning of it in their private conversations. It is time for bold, decisive action by ministers, evangelists, and leaders of the Lord's church. We must preach against these injustices.
2) It is high time for America to: “Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he comes and rain righteousness upon you,” Hosea 10:12; Isaiah 45:8; Amos 5:24.
3) Thank God for our youth. The youth of America in, and out of the church, have been stirred up in their hearts against the wickedness and corruption in all levels of government for the lack of equality and justice in our police forces.
a) They have come from all walks of life, from all races, religions, and standing, to say in their protest that: “justice must be for all Americans.”
b) The badges of police officers must be a sign of their resolve to “protect and serve” the people of their communities.
c) For decades, it has been a symbol of brutality, abuse, and murder among many citizens in America. There are reasons for this problem.
b. White silence. These abuse and injustices exist because of “white silence.” The oppressors continue their wrongdoing because they are not chastised by their peers: the so-called righteous "white people of America." Their silence has permitted these acts of terrorism, brutality, and reprisals to continue in America. Hear me good!
1) I am speaking directly to the white clergy and ministers of this Nation, even among the Lord's church.
2) Your pulpits have remained silent to these atrocities regarding American Politics, Law Enforcement, and systemic racism, far too long.
3) This generation of “white silence” reminds me of the same kind of people who ignored the struggles of black people during the “Civil Rights Movement.”
4) It took a letter to them from Martin Luther King, while he sat in a Birmingham Jail, to arouse their conscience to the Nation's evils. Who do we serve? To remain silent is to acknowledge our consent to these terrible injustices.
c. Systemic Racism. Systemic Racism continues today because the white clergy and ministers do not speak out against it. I adjure you in the name of the Lord: to speak out against this ungodliness. Paul took decisive actions against it!
d. Opportunity for leadership. I am calling upon you not to behave like Peter in Antioch. God allowed him to demonstrate true Christian Leadership, but, he failed, for fear of his Jewish brothers.
e. Don't abandon the Lord, the church, and the youth of America (some of them are our children). Stand with them! It took Paul to rebuke Peter of his weakness and fear of these segregationists from the church at Jerusalem.
1) Some of you are likewise guilty! Let the changes that are currently sweeping America; enlighten your congregations, to the necessity of genuine Christian fellowship.
2) Churches of Christ: tear down this “wall of segregation” in your assemblies!
3) Heaven will be well pleased. And this example will “draw many unto Christ,” John 12:32. Let’s consider our last point in this lesson, Paul’s Resolve, in his rebuke of Peter.
III PAUL’S RESOLVE
A. Paul’s resolve. He concluded: “But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?” Galatians 2:14.
1. The apostle's resolve was to ensure the "unity of the church in Antioch." This was a recurring theme in all of his letters to the saints. He was set for the “defense and confirmation of the gospel, that all saints might be partakers of the grace of God,” Philippians 1:7; Philippians 1:17. Paul wanted God to make known unto them: what is the riches of the glory of this mystery among the Gentiles; which is Christ in them, the hope of glory,” Colossians 1:27-29.
2. This unity began in Jerusalem: "And they continued steadfastly in the apostles' doctrine and fellowship, and breaking of bread, and in prayers...And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart. They were praising God and having favor with all the people. And the Lord added to the church daily such as should be saved,” Acts 2:42-47; Acts 4:32-33.
a. Let’s get an understanding of the situation in Jerusalem. This church was made up of Jews and proselytes, Acts 2:5; Acts 2:10.
b. All these saints were converted from the Jewish religion into Christianity. There were no dietary disputes among them; they ate the same foods.
c. However, as the church grew, men and women from other nations were converted to Christ. These members did not follow the kosha diet of the Jews. Their diet consisted of meats and all kinds of seafood prohibited in the Jewish kosha diet.
3. Saints at Antioch. The saints at Antioch had long standings in eating with one another. What must be understood in this offense of Peter and other Jews; was not merely the diet: but their refusal to sit down with each other at the same table. Something more sinister was brewing in Antioch.
a. Recall, the woman at the well's statement to Jesus: "How is it that you are a Jew, asketh drink of me, who is a woman of Samaria? The Jews have no dealings with the Samaritans," John 4:9.
b. Here is the real issue before the church. Do Jews have dealings with Gentiles? Or was there still a "wall of partition between them?” Ephesians 2:11-19.
1) Christ broke down the “wall of separation” between Jews and Gentiles.
2) However, some religious zealots refuse to admit them into the "body of Christ" without these Gentiles "being circumcised and keeping the Law of Moses," Acts 15:1-4.
c. These Gentiles were not considered Christians; because they had not come to Christ by way of circumcision, the law, and customs of Moses. Therefore, to this sect, they were not brethren. This being the case, they refuse to eat with the Gentiles, not only because of their diet but, they were still “publicans and sinners,” in their doctrine, Luke 15:1-2; Matthew 9:11.
d. Conclusion: Were the Gentiles members of the body of Christ? Was faith and obedience to the gospel of Christ, sufficient for their entrance into the church? Were they Christians, “children of God” without circumcision and the law? This was the doctrinal stand that had to be made immediately in Antioch. It required bold and decisive leadership; to dispel this evil being spread by “the men from James.” Paul continued--
B. When I saw that they walked not upright. Paul called this "withdrawal and separation," not "walking upright." The word "upright" in Gr., is orthopodeo or or-tho-po-de'-o, which means to be straight-footed, i.e., to go directly forward:—walk uprightly. It denotes that one walks in a straight course, to act uprightly and (justly), in every matter. It is used only once in the New Testament, here in Galatians 2:14. Here is Paul’s resolve in this matter--
1. Peter, Barnabas, and the other Jews: “Were not walking in a straight course, correctly or uprightly according to the truth of the gospel,” Galatians 2:14. Job wrote of the uprightness of man; and, the end of the hypocrites. Observe--
a. First, of his uprightness before God: “There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil,” Job 1:1.
b. Further, of the way and end of the hypocrites:
1) One, “That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?” Job 20:5.
2) Two, “For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?” Job 27:8.
3) Three, “For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery,” Job 15:34.
c. Finally, God wants all saints to walk “uprightly” before Him and all men. Too many saints are wearing a false face, and are not walking uprightly before God, the church, or the world. They behave hypocritically before God and men.
d. Conclusion: Peter, Barnabas, and the other Jews’ behavior were threatening the unity of the church. Paul could not stand idly and passively by and do nothing. This was a time for bold, decisive leadership. Paul took immediate action!
2. Paul’s letter to Philippi. He wrote: “Only let your conversation (your manner of life) be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel,” Philippians 1:27.
a. The word “becometh” in Gr., is axios or ä-kse'-os, which means to walk appropriately:—as becometh, after a godly sort, worthily (-thy). Walk a suitable walk, worthily, and in a manner worthy of the gospel of Christ.
b. Peter, Barnabas, and the other Jews were not walking worthily of the gospel of Christ. Paul gives many admonitions to walk "worthy before God and men," Colossians 1:10; 1 Thessalonians 2:12; Ephesians 4:1-3.
c. He wanted the Philippians to walk in concert with the gospel of Christ. That he “might hear of their affairs, that they stand fast in one spirit, with one mind, striving together for the faith of the gospel,” Philippians 1:27.
d. This Peter and others were not doing in Antioch. And sadly, I confess, many of our assemblies are not walk in a "straight course" and as it “becometh” the gospel of Christ. I weep even now, knowing our example before God, the saints, and the world is not that which: "becometh the gospel of Christ."
1) We are wearing a “false face” before the saints and the world.
2) We preach the truth – and rightly so – but practice error.
3) The world is making more progress in this effort than the church.
e. Conclusion: We are failing our members, our families, and our communities with divisiveness and segregationalism in and out of the church. Can God be, please? Can we win the world with a gospel that demands unity; and, yet we practice divisions? 1 Corinthians 1:10-12; Ephesians 4:1-6; John 17:20-23.
3. David wrote: “Behold, how good and how pleasant it is for brethren to dwell together in unity!” Psalms 133:1.
4. Amos wrote: “Can two walk together, except they are agreed?” Amos 3:3.
5. Paul wrote:
a. First to Rome: “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their belly; and by good words and fair speeches deceive the hearts of the simple,” Romans 16:17-18.
b. Second to Corinth: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and the same judgment,” 1 Corinthians 1:10; 1 Corinthians 11:18; 1 Corinthians 12:24-25.
c. Third to Philippi: “Let us, therefore, as many as are perfect, are thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing,” Philippians 3:15-16.
6. Conclusion: The scriptures are clear; God wants unity among believers. The church cannot be a place of partisanship or divisions. The church is neither "red," nor "blue" it is "one body, which is of Christ," Ephesians 1:22-23. We are all: "The children of God by faith in Christ Jesus...There is neither Jew nor Greek; there is neither male nor female, there is neither bond nor free; for ye are one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise," Galatians 3:26-29; Ephesians 3:1-7.
C. According to the truth of the gospel. Paul accused Peter and others that they were not “walking uprightly according to the truth of the gospel,” Galatians 2:14. What does he mean, “according to the truth of the gospel?” There is a truth to one's faith and obedience to the gospel. The Judaizers message of circumcision and law-keeping was not that truth. Paul, however, addressed this earlier in his letter to the Galatians. Observe—
1. Paul’s definition of the gospel of Christ. He begins his letter to the Galatians, outlining the doctrine he had preached unto them, and they had believed and obeyed. Paul wrote--
a. First, “I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.”
b. Further, “But though we, or an angel from heaven, preach any other gospel unto you than that, which we have preached unto you, let him be accursed.”
c. Next, “As we said before, so say I now again: If any man preaches any other gospel unto you than that ye have received, let him be accursed.
d. Additionally, “For do I now persuade men or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ.”
e. Finally, “But I certify you, brethren, that the gospel which was preached of me is not after man. I neither received it of man nor taught it, but by the revelation of Jesus Christ,” Galatians 1:6-12; Titus 1:10-11.
2. O foolish Galatians. He wrote: “O foolish Galatians, who hath bewitched you that ye should not obey the truth, before whose eyes Jesus Christ hath been set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? ... (Did) he therefore that ministereth to you (in) the Spirit; and, worketh miracles among you: doeth he it by the works of the law, or, by the hearing of faith?” Galatians 3:1-5. Here Paul refers to the “hearing of the gospel of Christ,” Galatians 1:21-24.
3. Justified by faith in Christ Jesus. He continued: “Knowing that the works of the law do not justify a man, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that the faith of Christ might justify us, and not by the works of the law: for by the works of the law shall no flesh be justified,” Galatians 2:16; Romans 1:14-18.
4. No man justified by the law. He concludes: “But that the law justifies no man in God's sight, it is evident: for the just shall live by faith. And the law is not of faith: but: The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith,” Galatians 3:11-14; Habakkuk 2:4; Hebrews 10:38.
5. Conclusion: Paul affirms that the gospel that he preached was from God. He received it through the “revelation of Christ.” His message was: “the just shall live by faith.” The believer comes to Christ through the hearing of faith, the gospel of Christ, Romans 10:16-21.
a. Righteousness does not come through the law; but, through the hearing of faith. Paul preached the “gospel of the grace of God,” Acts 20:24; Ephesians 2:8-9; Titus 3:5-7.
b. Therefore, the Judaizers' position had no scriptural or moral standing in the salvation of either Jew or Gentile.
c. Paul was defending his preaching of Christ to both Jews and Gentiles: that their salvation was through faith and obedience to the gospel he was sent to preach, Galatians 1:13-16; Acts 9:15-16; Acts 22:21; Acts 26:16-20.
D. I said unto Peter before them all. For this error, I said unto Peter before them all, that he and they are not “walking uprightly according to the truth of the gospel.” He then begins his argument to clarify the truth of the gospel. Observe--
1. First, “If you (Peter) being a Jew, livest after the manner of the Gentiles. Why compellest thou the Gentiles to live as do the Jews?” Galatians 2:14.
2. Further, “We who are Jews by nature, and not sinners of the Gentiles, Knowing that the works of the law do not justify a man, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that the faith of Christ might justify us, and not by the works of the law: for by the works of the law shall no flesh be justified,” Galatians 2:15-16.
3. Next, “But if, while we seek to be justified by Christ, we are also found sinners, is Christ, the minister of sin? God forbid,” Galatians 2:17.
4. Finally, “For if I build again the things I destroyed, I make myself a transgressor. Through the law, I am dead to the law, that I might live unto God,” Galatians 2:18-19.
5. Conclusion: Paul reasons with Peter to establish his folly for taking this stand against the truth of the gospel. Simply, if you (Peter) are living like a Gentile; why, compellest the Gentiles to live like the Jews. We who are not considered sinners by our conformance to the law, as opposed to the Gentiles (who the Jews believed were publicans and sinners), Luke 15:1-2.
a. Both positions are wrong! Both Jews and Gentiles are sinners, and cannot be justified through the law, Romans 3:23; Galatians 3:11-12; Acts 13:38-39. The law magnified our sins; it could not justify, once violated. All have broken it: therefore, all are sinners before God.
b. Justification is through faith in Christ Jesus. We are dead to the law that we might live unto God through Christ Jesus.
c. Therefore, the Judaizers' position of circumcision, law-keeping, and then faith in Christ is a "departure from the faith unto another gospel which is not another," Galatians 1:6-7. They preached a message, which is a: “perversion of the gospel of Christ,” Galatians 1:7.
d. They are, therefore, under the curse for their perverted teaching, Galatians 1:8-9; 2 Peter 2:1-3; Jude 1:4.
e. The gospel revealed unto Paul by Christ; is “certified” and, therefore, not of men, Galatians 1:10-12. It is the truth of the gospel, given by God, Titus 1:1-3.
1) Paul has built a permanent case that he, Peter, and all preachers and believers must: “Walk uprightly according to the truth of the gospel,” Galatians 2:14.
2) Paul now explains how the gospel had changed his life. He is now insisting that he is now saved and justified by Jesus Christ. Observe--
E. I am crucified with Christ. Paul concludes: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me. I do not frustrate God's grace: for if righteousness comes by the law, then Christ is dead in vain,” Galatians 2:11-21. Here then, is the hope of both Jews and Gentiles. Paul affirms—
1. I am crucified with Christ: nevertheless, I live. Paul realizes that he had been crucified with Christ, Romans 6:5-7. I was killed that the body of sin might be destroyed. He continues: "Now if we are dead with Christ, we believe that we shall also live with Him...Likewise reckon also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord," Romans 6:8-11.
2. I live because of Christ living in me. He lives because Christ is alive in him. It is through the righteousness of Christ, given to us through faith and obedience to the gospel; that grants us life in Christ, and Christ in us. Praise God!
3. The life which I now live in the flesh:
a. I live by the faith of the Son of God. Paul yet lives in his fleshly body (physical body), but no longer walking in the flesh (through sin and disobedience). This new life is has been grant to him by: “the faith of the Son of God,” 2 Corinthians 5:17; 2 Corinthians 5:18-21.
b. Who loved me and gave himself for me. Christ loved him and loved us. He died not only for Paul but also for us and the whole world, 1 John 2:1-2. He gave his life a ransom for many, Matthew 20:28; Galatians 1:4-5; 1 Timothy 2:3-6.
4. I do not frustrate the grace of God:
a. If righteousness comes by the law. Therefore, if righteousness comes by circumcision and the law; then, we are yet in our sins and under the condemnation of the law. But, Christ came to deliver us from sin and condemnation, bought about by the law, Romans 8:1-3. Through him: "The righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit," Romans 8:4; Romans 8:9-17.
b. Then Christ is dead in vain. His death profited nothing for anyone if keeping the law brings about our salvation. This cannot be so, because the scriptures have said: “the just shall live by faith,” Galatians 3:11; Romans 1:16-18. To conclude Paul's argument of righteousness through Christ, I will let Brother Johnson do it for us. Remember, he was a contemporary of Alexander Campbell, in the Restoration Movement. Observe his conclusion--
5. B. W. Johnson wrote: “I have been crucified with Christ. By faith, Paul was crucified at his conversion, crucified in the flesh, died to the old life with Christ. Now he lives, or rather, Christ liveth in him. The old life is laid aside, and the new life is ... (in) Christ...due to the (Spirit) of Christ. He is now merged in Christ. (He) now (lives) by faith. Faith is the bond that binds him to Christ and enables him to live the new life. I do not frustrate the grace of God. He would do so, if he went back to the Jewish law, and trusted in it. If it gave righteousness, then the gospel was not needed, and Christ died in vain,” Pages 456.
NOTE: For a thorough discussion of the: “Just shall live by faith,” see our Lesson entitled: “The Just Shall Live by Faith,” On SermonCentral.com. As I begin to conclude this lesson, recall we discussed--
CONCLUSION
A. Outline.
1. Paul’s Rebuke
2. Paul’s Reason
3. Paul’s Resolve
B. Summarize main points.
1. First, we considered Paul's rebuke to the "face of Peter." The beloved Paul felt it necessary to: "withstand Peter to his face because he was to be blamed." So egregious was Peter's error; it was needful that Paul corrects him publicly; because the offense was committed publicly. Present at this gathering were: Paul, Peter, Barnabas, the men from James, and the entire family of Jews and Gentiles, in the church of Christ at Antioch. The offense of Peter, Barnabas, and other Jews was before the assembly; at their "love feast," which we call "pot luck" that it presented an example of hypocrisy, that disturbed the "unity and fellowship" of the saints at Antioch. This dissimulation needed to be corrected immediately. The text does not describe Peter's reaction to this criticism; we can only surmise; he repented to the church.
2. Second, we discussed Paul’s reason for his rebuke of Peter. This was a turbulent time for the church at Antioch. There was a faction growing among the saints regarding the Gentiles entrance into the church. Before certain came from James (the Jerusalem church), Peter did eat with the Gentiles: but when they arrived, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. This withdrawal and separation presented a hypocritical behavior for Peter, Barnabas, and the other Jews. These "men from James were scrutinizing them." They felt it improper for the Jews to eat with these uncircumcised Gentiles. In their judgment, they were yet "publican and sinners." They had not come into Christ, through circumcision and the Law of Moses. Therefore, they were not Christians and not to be eaten with or have fellowship with these unbelievers. Paul would confront this error head-on!
3. Lastly, we investigated Paul's resolve in this matter of faith. The beloved apostle Paul understood the grace of God and the pattern of conversion for both Jews and Gentiles. He would argue that the Law could save neither Jew nor Gentile; salvation in Christ came through "faith and obedience to the gospel of Christ." Paul says that Jews must die to their observance of circumcision and law-keeping; and that the Gentiles need only abandon their idol worship, and both accept God's grace "through the faith in Christ Jesus," Galatians 2:16; Galatians 3:26-27. Paul will affirm that salvation is imparted by God unto all men "By grace through the faith, and not by works," Ephesians 2:8-9. The Holy Spirit did place some additional restraints upon these Gentile converts, as a result of the Jerusalem Council, Acts 15:23-29. I thank you for your patience, during my presentation of this sermon.
C. Invitation. Present the pattern of conversion, H.B.R.C.B.
D. Exhortation.
E. Motivation.
References:
1. Matthew Henry's Concise Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
3. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
4. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
5. Clarke Commentary on the Bible, Eight Volumes, Published 1810-1826, New York, Published by J. Emory and B. Waugh, for the Methodist Episcopal Church, at the conference office, 13 Crosby-Street., J. Collord, Printer, 1831.
6. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
