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Bible Commentaries

William Barclay's Daily Study Bible
Galatians 2

 

 


Verses 1-21

Chapter 2

THE MAN WHO REFUSED TO BE OVERAWED (Galatians 2:1-10)

2:1-10 Fourteen years afterwards I again went up to Jerusalem with Barnabas, and I took Titus with me too. It was in consequence of a direct message from God that I went up; and I placed before them the gospel that I am accustomed to preach among the Gentiles. because I did not want to think that the work which I was trying to do, and which I had done, was going to be frustrated. This I did in private conference with those whose reputations stood high in the Church. But not even Titus, who was with me, was compelled to be circumcised, although he was a Greek. True they tried to circumcise him to please false brothers who had been furtively introduced into our society and who had insinuated themselves into our company to spy out the liberty which we enjoy in Christ Jesus, because they wished to reduce us to their own state of servitude. Not for one hour did we yield in submission to them. We took a stand that the truth of the gospel might remain with you. Now from those who are men of reputation--what they once were makes no difference to me--there is no favouritism with God those men of reputation imparted no fresh knowledge to me; but, on the other hand, when they saw that I had been entrusted with the preaching of the gospel in the non-Jewish world, just as Peter had been in the Jewish world--for he who worked for Peter. to make him the apostle of the Jewish world, worked for me too to make me the apostle to the non-Jewish world--and when they realized the grace that had been given to me, James, Cephas and John, whom all look upon as pillars of the Church, gave pledges of partnership to me and to Barnabas. in complete agreement that we should go to the non-Jewish world, and they to the Jewish world. The one thing which they did enjoin us to do was to remember the poor--the very thing that I myself was eager to do.

In the preceding passage Paul has proved the independence of his gospel; here he is concerned to prove that this independence is not anarchy and that his gospel is not something schismatic and sectarian, but no other than the faith delivered to the Church.

After fourteen years' work he went up to Jerusalem, taking with him Titus, a young friend and henchman, who was a Greek. That visit was by no means easy. Even as he wrote there was agitation in Paul's mind. There is a disorder in the Greek which it is not possible fully to reproduce in English translation. Paul's problem was that he could not say too little or he might seem to be abandoning his principles; and he could not say too much, or it might seem that he was at open variance with the leaders of the Church. The result was that his sentences are broken and disjointed, reflecting his anxiety.

From the beginning the real leaders of the Church accepted his position; but there were others who were out to tame this fiery spirit. There were those, who, as we have seen, accepted Christianity but believed that God never gave any privilege to a man who was not a Jew; and that, therefore, before a man could become a Christian, he must be circumcised and take the whole law upon him. These Judaizers. as they are called, seized on Titus as a test case. There is a battle behind this passage; and it seems likely that the leaders of the Church urged Paul, for the sake of peace, to give in, in the case of Titus. But he stood like a rock. He knew that to yield would be to accept the slavery of the law and to turn his back on the freedom which is in Christ. In the end Paul's determination won the day. In principle it was accepted that his work lay in the non-Jewish world, and the work of Peter and James among the Jews. It is to be carefully noted that it is not a question of two different gospels being preached; it is a question of the same gospel being brought to two different spheres by different people specially qualified to do so.

From this picture certain characteristics of Paul emerge clearly.

(i) He was a man who gave authority its due respect. He did not go his own way. lie went and talked with the leaders of the Church however much he might differ from them. It is a great and neglected law of life that however right we happen to be there is nothing to be gained by rudeness. There is never any reason why courtesy and determination should not go hand in hand.

(ii) He was a man who refused to be overawed. Repeatedly he mentions the reputation which the leaders and pillars of the Church enjoyed. He respected them and treated them with courtesy; but he remained inflexible. There is such a thing as respect; and there is such a thing as the grovelling, prudential bowing to those whom the world or the Church labels great. Paul was always certain that he was seeking the approval not of men but of God.

(iii) He was a man conscious of a special task. He was convinced that God had given him a task to do and he would let neither opposition from without nor discouragement from within stop him doing it. The man who knows he has a God-given task will always find that he has a God-given strength to carry it out.

THE ESSENTIAL UNITY (Galatians 2:11-13)

2:11-13 But when Peter came to Antioch, I opposed him to his face because he stood condemned. Before some men arrived from James it was his habit to eat with the Gentiles. When they came he withdrew and separated himself. because he was scared of the circumcision party. The rest of the Jews played the hypocrite along with him, so that even Barnabas was led away along with them by their hypocritical actions.

The trouble was by no means at an end. Part of the life of the early Church was a common meal which they called the Agape (Greek #26) or Love Feast. At this feast the whole congregation came together to enjoy a common meal provided by a pooling of whatever resources they had. For many of the slaves it must have been the only decent meal they had all week; and in a very special way it marked the togetherness of the Christians.

That seems, on the face of it, a lovely thing. But we must remember the rigid exclusiveness of the narrower Jew. He regarded his race as the Chosen People in such a way as involved the rejection of all others. "The Lord is merciful and gracious" (Psalms 2:5). "But he is only gracious to Israelites; other nations he will terrify." "The nations are as stubble or straw which shall be burned, or as chaff scattered to the wind." "If a man repents God accepts him, but that applies only to Israel and no other nation." "Love all but hate the heretics." This exclusiveness entered into daily life. A strict Jew was forbidden even to do business with a Gentile; he must not go on a journey with a Gentile; he must neither give hospitality to, nor accept hospitality from, a Gentile.

Here in Antioch arose the tremendous problem, in face of all this could the Jews and the Gentiles sit down together at a common meal? If the old law was to be observed it was obviously impossible. Peter came to Antioch and, at first, disregarding the old taboos in the glory of the new faith, he shared the common meal with Jew and Gentile. Then came certain of the Jewish party from Jerusalem. They used James' name although quite certainly they were not representing his views, and they worked on Peter so much that he withdrew from the common meal. The other Jews withdrew with him and finally even Barnabas was involved in this secession. It was then that Paul spoke with all the intensity of which his passionate nature was capable, for he saw certain things quite clearly.

(i) A church ceases to be Christian if it contains class distinctions. In the presence of God a man is neither Jew nor Gentile, noble nor base, rich nor poor; he is a sinner for whom Christ died. If men share in a common sonship they must be brothers.

(ii) Paul saw that strenuous action was necessary to counteract a drift which had occurred. He did not wait; he struck. It made no difference to him that this drift was connected with the name and conduct of Peter. It was wrong and that was all that mattered to him. A famous name can never justify an infamous action. Paul's action gives us a vivid example of how one strong man by his steadfastness can check a drift away from the right course before it becomes a tidal wave.

THE END OF THE LAW (Galatians 2:14-17)

2:14-17 But when I saw that they were straying away from the right path which the gospel lays down, I said to Peter in front of them all, "If you who are a born Jew choose to live like a Gentile and not like a Jew. why are you forcing the Gentiles to live like Jews? We are by nature Jews; we are not Gentile sinners as you would call them; and we know that a man is not put right with God because he does the works which the law lays down, but through faith in Jesus Christ. Now we have accepted this faith in Jesus Christ, so that we might be right with God, and that faith has nothing to do with the works the law lays down, because no man can ever put himself right with God by doing the works the law lays down. Now if in our search to be made right with God through Christ Jesus we too become what you call sinners, are you then going to argue that Christ is the minister of sin? God forbid!"

Here at last the real root of the matter is being reached. A decision is being forced which could not in any event be long delayed. The fact of the matter was that the Jerusalem decision was a compromise, and, like all compromises, it had in it the seeds of trouble. In effect the decision was that the Jews would go on living like Jews, observing circumcision and the law, but that the Gentiles were free from these observances. Clearly, things could not go on like that, because the inevitable result was to produce two grades of Christians and two quite distinct classes in the Church. Paul's argument ran like this. He. said to Peter, "You shared table with the Gentiles; you ate as they ate; therefore you approved in principle that there is one way for Jew and Gentile alike. How can you now reverse your decision and want the Gentiles to be circumcised and take the law upon them?" The thing did not make sense to Paul.

Now we must make sure of the meaning of a word. When the Jew used the word sinners of Gentiles he was not thinking of moral qualities; he was thinking of the observance of the law. To take an example--Leviticus 11:1-47 lays down which animals may and may not be used for food. A man who ate a hare or pork broke these laws and became as inner in this sense of the term. So Peter would answer Paul, "But, if I eat with the Gentiles and eat the things they eat, I become a sinner."

Paul's answer was twofold. First, he said, "We agreed long ago that no amount of observance of the law can make a man right with God. That is a matter of grace. A man cannot earn, but must accept the generous offer of the love of God in Jesus. Therefore the whole business of law is irrelevant." Next he said, "You hold that to forget all this business about rules and regulations will make you a sinner. But that is precisely what Jesus Christ told you to do. He did not tell you to try to earn salvation by eating this animal and not eating that one. He told you to fling yourself without reserve on the grace of God. Are you going to argue, then, that he taught you to become a sinner?" Obviously there could be only one proper conclusion, namely that the old laws were wiped out.

This is the point that had to come. It could not be right for Gentiles to come to God by grace and Jews to come to him by law. For Paul there was only one reality, grace, and it was by way of surrender to that grace that all men must come.

There are two great temptations in the Christian life, and, in a certain sense, the better a man is the more liable he is to them. First, there is the temptation to try to earn God's favour, and second, the temptation to use some little achievement to compare oneself with our fellow men to our advantage and their disadvantage. But the Christianity which has enough of self left in it to think that by its own efforts it can please God and that by its own achievements it can show itself superior to other men is not true Christianity at all.

THE LIFE THAT IS CRUCIFIED AND RISEN (Galatians 2:18-21)

2:18-21 If I build up again these very things that I destroyed, I simply succeed in making myself a transgressor. For through the law I died to the law that I might live to God. I have been crucified with Christ. True, I am alive; but it is no longer I who live but Christ who lives in me. The life that I am now living, although it is still in the flesh, is a life which is lived in faith in the Son of God, who loved me and gave himself for me. I am not going to cancel out the grace of God; for if I can get right with God by means of the law, then Christ died quite unnecessarily.

Paul speaks out of the depths of personal experience. For him to re-erect the whole fabric of the law would have been spiritual suicide. He says that through the law he died to the law that he might live to God. What he means is this--he had tried the way of law, he had tried with all the terrible intensity of his hot heart to put himself right with God by a life that sought to obey every single item of that law. He had found that such an attempt produced nothing but a deeper and deeper sense that all he could do could never put him right with God. All the law had done was to show him his own helplessness. Whereupon he had quite suddenly abandoned that way and had cast himself, sinner as he was, on the mercy of God. It was the law which had driven him to God. To go back to the law would simply have entangled him all over again in the sense of estrangement from God. So great was the change that the only way he could describe it was to say that he had been crucified with Christ so that the man he used to be was dead and the living power within him now was Christ himself.

"If I can put myself to rights with God by meticulously obeying the law then what is the need of grace? If I can win my own salvation then why had Christ to die?" Paul was quite sure of one thing--that Jesus Christ had done for him what he could never have done for himself. The one man who re-enacted the experience of Paul was Martin Luther. Luther was a showpiece of discipline and penance, self-denial and self-torture. "If ever," he said, "a man could be saved by monkery that man was I." He had gone to Rome; it was considered to be an act of great merit to climb the Scala Sancta, the great sacred stairway, on hands and knees. He toiled upwards seeking that merit and suddenly there came to him the voice from heaven, "The just shall live by faith." The life at peace with God was not to be attained by this futile, never-ending, ever-defeated effort; it could be had only by casting himself on the love and mercy of God as Jesus Christ revealed them to men.

"Pining souls' come nearer Jesus.

And O come, not doubting thus,

But with faith that trusts more bravely

His huge tenderness for us.

If our love were but more simple,

We should take him at his word;

Arid our lives would be all sunshine,

In the sweetness of our Lord."

When Paul took God at his word, the midnight of law's frustration became the sunshine of grace.

-Barclay's Daily Study Bible (NT)

 


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Text Courtesy of BibleSupport.com. Used by Permission.

Bibliography Information
Barclay, William. "Commentary on Galatians 2:4". "William Barclay's Daily Study Bible". https://www.studylight.org/commentaries/dsb/galatians-2.html. 1956-1959.

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Friday, December 4th, 2020
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