Galatians 2:11-21

Recap from Session Three: Theological Triage

First tier =’s Doctrines and truths that are essentials to the Christian faith.

Second tier =’s Truths and issues that cause division and intense disagreement.

These get in the way of effective partnerships and membership in local churches.

Baptism

Lord’s Supper

Gender roles in the church

Ecclessiology or church government

It’s important to note that some of these are more important to particular denominations or churches than others.

This is why they are 2nd tier and not 3rd tier. But, they are not doctrines or beliefs that determine salvation.

Some issues that are nuanced but necessary to think through:

Believing that God now affirms and condones what the Bible says is sinful.

This is direct contradiction to the authority of Scripture and becomes a first tier issue. (Example would be homosexuality and gender issues)Believing that God no longer holds us to parts of Scripture.

Third tier =’s areas of disagreement and freedom where you can agree of disagree without interrupting fellowship and cooperation in ministry.

Often these are issues of conscience or doctrines and beliefs that have been debated since the beginning of the church.

These are matters of belief that should not hinder partnership or membership in the church.

As it relates to liberty and conscience, these are issues that may require denial or sacrifice for the sake of relationships or the discipleship of others. This is almost always connected to your context.

Anyone who elevates a 2nd or 3rd tier issue to the 1st tier is compromising the gospel.

Galatians 2:11-14

This the main point of Galatians...

- Paul has established his authority

- Paul has established the truth of the gospel he gave as from Christ himself

Here in 2:11-21 Paul illustrates how the issue in the Galatian church is a threat to the gospel.

Galatians 2:11–14 (CSB)

11 But when Cephas came to Antioch, I opposed him to his face because he stood condemned. 12 For he regularly ate with the Gentiles before certain men came from James. However, when they came, he withdrew and separated himself, because he feared those from the circumcision party. 13 Then the rest of the Jews joined his hypocrisy, so that even Barnabas was led astray by their hypocrisy. 14 But when I saw that they were deviating from the truth of the gospel, I told Cephas in front of everyone, “If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel Gentiles to live like Jews?”

Paul references the conflict he and Peter had in Antioch to give an example of how the gospel can be compromised by legalistically adding to the truth.

The issue in Antioch seems to be at the center of the story Paul has been writing so far.

He has already told the Galatians that the apostles in Jerusalem confirmed the gospel he was preaching, and mentioned that they did not require Titus to be circumcised and take on the customs of the Jews. Then He mentions what happened with Peter to illustrate that when a leader gives in and goes against the gospel, it doesn’t change the truth.

Back in Galatians 1:6-8 Paul said that even if he or an angel showed up and preached a gospel different than the one he first preached they should be ignored and cursed. We now see why Paul made that statement.

Peter caved on the gospel he was preaching and the one he affirmed when he was in Antioch.

Peter was trying to please men in the account that Paul gives.

And, if you wanted to add to the gospel and find support for your cause you could use Peter’s actions as support. It would be easy for the circumcision party to use Peters actions as support for their cause. You could say that Peter was denying the gospel when he was eating like the Gentiles and returned to the truth when the rest of the circumcision party arrived.

But, in Acts 10:9–28 (CSB) we see that Peter had already been informed by God that both food and people were made clean according to the declaration of God.

PETER’S VISION

9 The next day, as they were traveling and nearing the city, Peter went up to pray on the roof about noon. 10 He became hungry and wanted to eat, but while they were preparing something, he fell into a trance. 11 He saw heaven opened and an object that resembled a large sheet coming down, being lowered by its four corners to the earth. 12 In it were all the four-footed animals and reptiles of the earth, and the birds of the sky. 13 A voice said to him, “Get up, Peter; kill and eat.” 14 “No, Lord!” Peter said. “For I have never eaten anything impure and ritually unclean.” 15 Again, a second time, the voice said to him, “What God has made clean, do not call impure.” 16 This happened three times, and suddenly the object was taken up into heaven.

Peter immediately applied this to gentiles and not just food

17 While Peter was deeply perplexed about what the vision he had seen might mean, right away the men who had been sent by Cornelius, having asked directions to Simon’s house, stood at the gate. 18 They called out, asking if Simon, who was also named Peter, was lodging there. 19 While Peter was thinking about the vision, the Spirit told him, “Three men are here looking for you. 20 Get up, go downstairs, and go with them with no doubts at all, because I have sent them.” 21 Then Peter went down to the men and said, “Here I am, the one you’re looking for. What is the reason you’re here?” 22 They said, “Cornelius, a centurion, an upright and God-fearing man, who has a good reputation with the whole Jewish nation, was divinely directed by a holy angel to call you to his house and to hear a message from you.” 23 Peter then invited them in and gave them lodging. The next day he got up and set out with them, and some of the brothers from Joppa went with him. 24 The following day he entered Caesarea. Now Cornelius was expecting them and had called together his relatives and close friends. 25 When Peter entered, Cornelius met him, fell at his feet, and worshiped him. 26 But Peter lifted him up and said, “Stand up. I myself am also a man.” 27 While talking with him, he went in and found a large gathering of people. 28 Peter said to them, “You know it’s forbidden for a Jewish man to associate with or visit a foreigner, but God has shown me that I must not call any person impure or unclean.

Peter gave into fear and was hypocritical... (this is a chance to reiterate that hypocrisy isn’t a Christian doing a bad thing- though that is wrong... hypocrisy is using actions that depict a false righteousness.)

Peter was wrong and compromised the gospel when he called Gentiles to live like Jews rather than calling them to live as Christians.

The struggle to identify what is Christian and what is culture has been going on since the very beginning of the church.

We are all saved out of one way of life to adopt another way of life. There will always be some habits or parts of culture that can be compatible with the Christian life, and there will always be some parts of a lifestyle or culture that are not compatible with Christianity.

This is where our Theological Triage, or levels, can be a great help.

What do I need to do (or add) to be obedient to God and His Word?

What have I been doing that worships and exalts anyone or anything other than God?

Can I continue to do this and follow the authority of Scripture? Is this is a matter of liberty?

And if so, is it a matter of liberty I can exercise without compromising my witness and unity with other Christians?

In Acts 15 the Jerusalem council told the Gentile Christians to make sure they took care of the poor, but didn’t add the traditions of Jewish law to them in regards to circumcision or food.

Paul writes about this at great length with the Corinthians and encourages them to consider what they are eating and drinking as it relates to the faith of other Christians. (Specifically related to eating food that was a part of the sacrificial worship of false gods)

Paul makes the point that any addition to the gospel corrupts and loses the gospel, especially any works based approach to pleasing God.

One of the issues was that Jewish Christians wrongly opposed being lowered to the same status as the common Gentile sinners. They wanted to be “better” than the gentiles because of their heritage and relationship to the law. But, Paul begins his theological defense that, Even the best and most lawful Jew is saved by faith in Christ and not through keeping the law.

Galatians 2:15–21 (CSB)

15 We are Jews by birth and not “Gentile sinners,” 16 and yet because we know that a person is not justified by the works of the law but by faith in Jesus Christ, even we ourselves have believed in Christ Jesus. This was so that we might be justified by faith in Christ and not by the works of the law, because by the works of the law no human being will be justified. 17 But if we ourselves are also found to be “sinners” while seeking to be justified by Christ, is Christ then a promoter, of sin? Absolutely not! 18 If I rebuild those things that I tore down, I show myself to be a lawbreaker. 19 For through the law I died to the law, so that I might live for God. 20 I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not set aside the grace of God, for if righteousness comes through the law, then Christ died for nothing.

This passage presents the main point of Galatians:

Anything that adds to the gospel- that justification is by faith alone in Jesus Christ, denies the need for the cross and renders the sacrifice of Christ as a waste or unnecessary.

For the rest of his letter Paul expounds on this explains why the issue the church is facing is a threat to the gospel.

Galatians 2:15-16

15 We are Jews by birth and not “Gentile sinners,” 16 and yet because we know that a person is not justified by the works of the law but by faith in Jesus Christ, even we ourselves have believed in Christ Jesus. This was so that we might be justified by faith in Christ and not by the works of the law, because by the works of the law no human being will be justified.

Paul identifies with the condescension of the Jews so that he can bring them to the foot of the cross.

The Jews did not have a place to be prideful, instead they of all people should be humble because even the good Jews need to believe in Jesus Christ to be saved.

No human being will be justified by the following the works of the law.

This doesn’t mean that following the law wasn’t or isn’t worthwhile. In fact you could make a case that those who follow the law are those who believe.

When a law abiding person denies Christ because of the law, he or she is choosing condemnation and judgment because the law does not eradicate the curse of sin- it only proves the reality of sin and the need for a sacrificial savior.

What Paul came to realize in coming to faith in Christ was not so much God’s judgment against his wickedness, for that was a standard assumption of rabbinic Judaism, but rather God’s indictment of Paul’s goodness.

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 190.

Galatians 2:17-19

17 But if we ourselves are also found to be “sinners” while seeking to be justified by Christ, is Christ then a promoter, of sin? Absolutely not! 18 If I rebuild those things that I tore down, I show myself to be a lawbreaker. 19 For through the law I died to the law, so that I might live for God.

Peter eating with the gentiles was not sinful, because God had already told him it wasn’t. Jesus has torn down the walls between gentiles and jews to make one man where previously there were two. As a result, to go back to the way of separation before Christ was to rebuild what Jesus has torn down. This is actually breaking the law of God because it goes against the way of Christ.

As Timothy George writes, “By seeking to reinstate the requirements of the law as a test of fellowship within the Christian community at Antioch, Peter, Barnabas, and the other Jewish Christians who withdrew from table fellowship with their Gentile brothers and sisters had dishonored Christ and had actually transgressed his command.”

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 197.

Putting the old ways that Jesus has fulfilled and torn down is like putting the plan of salvation in reverse. Salvation is by faith, and then works follow faith. Paul explains here that these Jewish Christians are trying to put works before faith and reverse the actual gospel.

Paul has died to the law because he is no longer controlled and seeking justification through the law. He is justified by faith in Christ and seeking to follow the Word of God because He is saved.

Galatians 2:20-21

20 I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not set aside the grace of God, for if righteousness comes through the law, then Christ died for nothing.

The pursuit of justification by works removes the need for the cross and denies the actual gospel of Jesus Christ.

We don’t live by faith in our works, we live by faith in the work of Christ.

You cannot set aside the grace of God by trusting in works, any works.

In our theological triage this would mean that any person or denomination that believes that works are necessary for salvation departs from the gospel. But, you will find disagreements on what it looks like for faith to be evidenced by works. James said our faith is demonstrated by our works, and this is entirely different than believing that our faith is the result of our works.

But, you cannot deny that works flow from faith… This is what Paul is saying when he says that he lives by faith, not setting aside the grace of God, but because of the grace of God he lives by faith- trusting that His justification is the work of Christ and that His works are the fruit of Christ.

Notes:

Paul said that to go back on this fundamental commitment would be, in effect, to build back the old structures of repression and slavery, structures that have been once and for all shattered by Christ’s death on the cross and the pouring out of his Spirit upon his people. To yield on this point would be like trying to put the plan of salvation into reverse! The very thought was no less blasphemous than imagining Christ as the agent of sin. May it never be! God forbid!

Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 197.