INTRODUCTION
Outline.
3. Paul’s Resolve
Remarks.
1. This is lesson 3, in the sermon-series entitled: “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. In this lesson, 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. With this brief introduction, let’s consider lesson 3, in this sermon-series, Paul’s Resolve, in his rebuke of Peter.
BODY OF LESSON
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.
3. Paul’s Resolve
B. Summarize main points.
1. 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."
2. 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.
3. The Holy Spirit did place some additional restraints upon these Gentile converts, as a result of the Jerusalem Council, Acts 15:23-29.
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.
