Galatians 2
2 Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also. 2 I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain.
Paul describes a second trip to Jerusalem to meet with the apostles. This is different from the firs trip to Jerusalem as recorded in Galatians 1:18-19. He made these trips in response to revelation, which means that Paul was not actively learning from the apostles. He was the recipient of direct revelation from Jesus.
Paul took two men with him. First, Barnabas was a gentile and respected among the leadership Jerusalem (Acts 4:36-37). Titus was a Gentile convert who would ultimately head the church of Crete and write his own series of books in the New Testament. Titus is often referred to as a close colleague of Paul, a trusted brother, a man well-respected (2 Corinthians 8:23, 2 Corinthians 2:13).
The apostles were primarily preaching to the Jews in Jerusalem. Paul, through his revelation, was tasked with preaching the gospel to the Gentiles throughout the known world. During this time, there were many false teachers in the land. Judaizers and Gnostics were among the most popular, but Paul lived in a part of the world that was still wrapped up in polytheism. Rome had merged their religion with the state; Jupiter was the god to be revered above all other gods. There were huge temples built for goddesses like Diana (Artemis),where many people flocked to certain times of the year for mass worship. There wasn’t a clear line to God in the land, and Paul could have been viewed as one of the many competing voices eager to drag people away from the truth.
But Paul’s aim was to go to Jerusalem and ensure the leaders knew that his ministry was completely in line with the apostle’s teaching. This was important, for if it it wasn’t, he would be regarded as another heretic. He did this in private as well. This speaks to Paul’s deep heart for people in general. Instead of upsetting the power base in Jerusalem, he approached them with humility and care, knowing they would need to receive him with care and humility as well.
3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. 4 This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. 5 We did not give in to them for a moment, so that the truth of the gospel might be preserved for you. 6 As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message.
Paul refers to the overall problem with the Judaizers. The Judaizers were a group of Christians who claimed that in order to be saved, one had to continue to practice the Mosaic Law. Circumcision was the ideal of the Jewish man. Circumcision was typically performed at birth, thus identifying the Jewish male to be part of the covenant. This did not happen in Greek circles. Greeks, or anyone outside the Jewish faith, were referred to as Gentiles. This would have also included Titus (which is a Greek name). Titus’ refusal to be circumcised shows that he believed in the gospel of grace rather than the trappings of the Mosaic Law. This steadfast duty of Paul and others was the gospel they were bringing back to Galatia. It is a message from God, not from men.
7 On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. 9 James, Cephas and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. 10 All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.
The leadership of Jerusalem came to the conclusion that even though Paul hadn’t been studying and learned from he apostles, he was nonetheless appointed by God to preach to the Gentiles. This was by the same God who appointed Peter and the other apostles to preach to the Jews. Peter (Cephas) and the others recognized Paul’s anointing and blessed him as a fellow apostle with a different but equally important mission.
Paul Opposes Cephas
11 When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. 13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.
In Acts 10:9-48, Peter is given an incredible vision:
Peter’s Vision
9 About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. 10 He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. 11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. 12 It contained all kinds of four-footed animals, as well as reptiles and birds. 13 Then a voice told him, “Get up, Peter. Kill and eat.”
14 “Surely not, Lord!” Peter replied. “I have never eaten anything impure or unclean.”
15 The voice spoke to him a second time, “Do not call anything impure that God has made clean.”
16 This happened three times, and immediately the sheet was taken back to heaven.
Meanwhile, Peter is at Simon the tanner’s house in Joppa. He goes up to the roof to pray and he also has a vision. What are the elements of this vision?
1. He falls asleep while being hungry.
2. Heaven opens.
3. A large sheet comes down, held down by four corners.
4. All kinds of four-footed animals are
included in/on this sheet.
5. God tells him, “Get up Peter, Kill and Eat.”
6. God tells him, “Do not call anything impure
that God has made clean.”
7. The vision repeats three times.
This is a difficult vision to decipher, so we will take it in pieces.
It is first helpful to identify the animals in a different way: Kosher and non-kosher animals. Back in Leviticus there were many different dietary laws that were passed down tot he Jews. A practicing Jew who was attempting to keep the entire dietary law would have been restricted to a certain diet. Peter was certainly adhering to the law at this point. But the vision he has tells him something completely different. It tells him to get up, kill and eat. The command goes against his commitment as a practicing Jew.
Why would God do this? Why would he pit Peter against his belief system? As we will see, God is working on Peter’s heart and opening up a new way of thinking for him. Even though Peter was there at the crucifixion and resurrection, had his mind opened by Christ to understand the scripture and was endowed with the power of the Holy Spirit to heal and do miracles, he still had much to learn about who Christ was.
Peter’s response to God is NO! This is striking because we saw an example of Ananias, in chapter 9, and Cornelius in this chapter basically striking out and doing God’s will without heavy hesitation. But here we see Peter directly defying Gods wishes. Both Ananias and Cornelius, in this instance, was more responsive to God.
Peter was saved. Peter was also filled with the Holy Spirit. He was used by God. He was also human. He wasn’t perfect. But he made himself available to God. That was why God continued to work on him, to help him see a broader picture. But what is the picture?
17 While Peter was wondering about the meaning of the vision, the men sent by Cornelius found out where Simon’s house was and stopped at the gate. 18 They called out, asking if Simon who was known as Peter was staying there.
19 While Peter was still thinking about the vision, the Spirit said to him, “Simon, three[a] men are looking for you. 20 So get up and go downstairs. Do not hesitate to go with them, for I have sent them.”
Peter is confused about the vision and he should be. It isn’t readily apparent what God is trying to do. But as he is thinking about it, Cornelius’ men arrive. Remember, Peter has no idea who Cornelius even is. But as these men arrive, the spirit once again instructs him to go with he men without hesitation.
These men were sent by God. Who are they? Roman soldiers. Gentiles. Peter is told to go with Gentiles. Remember, culturally Jewish people respected Gentiles who followed God but were not allowed to bring them into their homes or share any part of their life with them. Peter, a practicing Jew, is now told, through the spirit, to go with them without hesitation, because God has sent them.
21 Peter went down and said to the men, “I’m the one you’re looking for. Why have you come?”
22 The men replied, “We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to ask you to come to his house so that he could hear what you have to say.” 23 Then Peter invited the men into the house to be his guests.
Peter is still trying to work this out. He rightly asks why they have come and they explain how Cornelius is a righteous man who had a vision to call for him. He wants Peter to come to the house to hear the gospel. Peter is given an invitation. At the end of these verses, we see another crack in Peter’s reservoir: he invites them in. Peter is beginning to see that God is working not only in the Jewish people but in all people.
Peter at Cornelius’s House
The next day Peter started out with them, and some of the believers from Joppa went along. 24 The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends. 25 As Peter entered the house, Cornelius met him and fell at his feet in reverence. 26 But Peter made him get up. “Stand up,” he said, “I am only a man myself.”
27 While talking with him, Peter went inside and found a large gathering of people. 28 He said to them: “You are well aware that it is against our law for a Jew to associate with or visit a Gentile. But God has shown me that I should not call anyone impure or unclean. 29 So when I was sent for, I came without raising any objection. May I ask why you sent for me?”
Peter arrives at Cornelius’ house. Again, according to Jewish custom, he shouldn’t be there. He properly rejects Cornelius’ worship of him, but understands that God is at work here. God has shown Peter a great truth: the ceremonial and dietary laws of the Old Testament are gone in Christ, but the moral law remains. The moral law is based in love. The Gentiles are as deserving of God’s mercy and grace as any Jew.
30 Cornelius answered: “Three days ago I was in my house praying at this hour, at three in the afternoon. Suddenly a man in shining clothes stood before me 31 and said, ‘Cornelius, God has heard your prayer and remembered your gifts to the poor. 32 Send to Joppa for Simon who is called Peter. He is a guest in the home of Simon the tanner, who lives by the sea.’ 33 So I sent for you immediately, and it was good of you to come. Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us.”
34 Then Peter began to speak: “I now realize how true it is that God does not show favoritism 35 but accepts from every nation the one who fears him and does what is right. 36 You know the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all. 37 You know what has happened throughout the province of Judea, beginning in Galilee after the baptism that John preached— 38 how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him.
39 “We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a cross, 40 but God raised him from the dead on the third day and caused him to be seen. 41 He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”
God’s people aren’t just in Israel but all over the world. God’s people are the ones who respect God and does his will. God’s message was preached in Israel but was rejected by the Jews. Peter was present at the crucifixion and resurrection of Christ. Christ is the one he is appointed to preach about, because Christ was appointed by God. It is the only way to find forgiveness, despite the heritage. Peter is commanded to preach to all people.
44 While Peter was still speaking these words, the Holy Spirit came on all who heard the message. 45 The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. 46 For they heard them speaking in tongues and praising God.
Then Peter said, 47 “Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have.” 48 So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days.
So Peter was taught the valuable lesson that the Gentiles were as worthy of salvation as the Jews. It was a matter of heart, not lineage. Peter understood this and began to preach outside Jerusalem. But, as is human nature, sometimes we retreat to those old, embedded habits.
Peter’s backsliding into his old habits isn’t his own problem. Some of his Jewish followers separate themselves from the Christian Gentiles. Even Barnabas is caught up in this behavior. This is serious, and Paul has to call Peter out, in front of everyone.
Back to Galatians 2:14:
14 When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?
There was something about the men James brought that caused fracture in Peter. They were from the Judaizer’s group. He chose to retreat back into the legalistic mindset that Jewish Christians respected Gentile Christians, but refused to have them in their home, eat with them, live life with them. This is a form of legalistic behavior.
15 “We who are Jews by birth and not sinful Gentiles 16 know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.
Paul further reminds Peter that there is a difference between those who believe and live their life according to God’s will and those who do not. “Sinful Gentiles” refers to those who choose not to follow God. But when we come to those who are justified, it isn’t justification through works. We cannot do anything to better our chances of salvation by what we do in this life. The works points to the legalism of the Pharisitical standard. The law, or the works thereof, does not have the power to save anyone.
The law is most like a speed limit sign. It tells you what speed you should go, but does not have the power to stop you, give you a ticket, or anything else. We can slow down to the appointed speed, but that in itself has little value. The law has only the power to tell us the boundaries of God’s love and grace.
Faith is the key. When we believe in Christ, allow Him into our life, strive for change and let Him remold us into a new person, then we are justified. We cannot lose that faith, if it is authentic. The way we can tell if it is authentic is if there is true life change, growth and willingness. Furthermore, if a new person emerges (not a perfect person), and leans into that new life with his entire mind, body and soul, the authentic believer is covered by the blood of Christ, is truly saved, and is eager to invest in a relationship with Christ.
17 “But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! 18 If I rebuild what I destroyed, then I really would be a lawbreaker.
Paul addresses what the objection could be to the argument of justification. The Christian is still a sinful being. It does not mean that when we fall into sin, that because we are justified Christ somehow allows and accepts sin. Sin is always a blemish, it is always wrong, and always is an offense to God. What it does mean is that sin is no longer a blight against the believer. Why? Because a change has occurred in the believer’s life! He is no longer a boat rocking not he high seas alone. He is tethered to a strong dock that cannot be crushed by the waves. The sin is no longer a condemnation, because the new man in Christ now sees the sin the same way God sees it and fights to challenge it and destroy it.
Paul himself struggled with sin. It is found most profoundly in Romans 7:14-20:
14 We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15 I do not understand what I do. For what I want to do I do not do, but what I hate I do. 16 And if I do what I do not want to do, I agree that the law is good. 17 As it is, it is no longer I myself who do it, but it is sin living in me. 18 For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. 19 For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. 20 Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.
The sin we experience as Christians is an opportunity to fight, to grow and to learn. It should never be accepted as part of us, for just as Paul says, there are two laws fighting inside us. But what is the real us? Is it the sinner or the saint? The desire to do good is the real part of us. The sin is a separate, smaller part that must be conquered. Paul also writes that we must run the race to the best of our ability. Runners come across a finish line, whether they are striding or limping. The real evidence of a life is how we run the race.
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 could be gained through the law, Christ died for nothing!”
The law made Paul guilty before God, because the law, although reflective of God’s heart, cannot save someone. By keeping the law to the letter, the heart is lost. Paul understood this better than most. He had attempted to keep the entire law his whole life. But it wasn’t until God interceded that he understood the law had no bearing on the weight of his soul.
Peter was a man who followed Christ. He had the powers of Christ and would go to his grave following, but he was also a human being. He fell back into errant ways. Paul did a great service to Peter: he explained why Peter had fallen back. Peter was Jewish and there was a great temptation to return to those things of comfort before he knew Christ. It sees that temptation was brought by the men who came with James, men who had not been slain by the law, but still embraced it. Paul says quite pointedly, that if the law had any bearing on salvation, then Christ died for nothing.
2 Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also. 2 I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain.
Paul describes a second trip to Jerusalem to meet with the apostles. This is different from the firs trip to Jerusalem as recorded in Galatians 1:18-19. He made these trips in response to revelation, which means that Paul was not actively learning from the apostles. He was the recipient of direct revelation from Jesus.
Paul took two men with him. First, Barnabas was a gentile and respected among the leadership Jerusalem (Acts 4:36-37). Titus was a Gentile convert who would ultimately head the church of Crete and write his own series of books in the New Testament. Titus is often referred to as a close colleague of Paul, a trusted brother, a man well-respected (2 Corinthians 8:23, 2 Corinthians 2:13).
The apostles were primarily preaching to the Jews in Jerusalem. Paul, through his revelation, was tasked with preaching the gospel to the Gentiles throughout the known world. During this time, there were many false teachers in the land. Judaizers and Gnostics were among the most popular, but Paul lived in a part of the world that was still wrapped up in polytheism. Rome had merged their religion with the state; Jupiter was the god to be revered above all other gods. There were huge temples built for goddesses like Diana (Artemis),where many people flocked to certain times of the year for mass worship. There wasn’t a clear line to God in the land, and Paul could have been viewed as one of the many competing voices eager to drag people away from the truth.
But Paul’s aim was to go to Jerusalem and ensure the leaders knew that his ministry was completely in line with the apostle’s teaching. This was important, for if it it wasn’t, he would be regarded as another heretic. He did this in private as well. This speaks to Paul’s deep heart for people in general. Instead of upsetting the power base in Jerusalem, he approached them with humility and care, knowing they would need to receive him with care and humility as well.
3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. 4 This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. 5 We did not give in to them for a moment, so that the truth of the gospel might be preserved for you. 6 As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message.
Paul refers to the overall problem with the Judaizers. The Judaizers were a group of Christians who claimed that in order to be saved, one had to continue to practice the Mosaic Law. Circumcision was the ideal of the Jewish man. Circumcision was typically performed at birth, thus identifying the Jewish male to be part of the covenant. This did not happen in Greek circles. Greeks, or anyone outside the Jewish faith, were referred to as Gentiles. This would have also included Titus (which is a Greek name). Titus’ refusal to be circumcised shows that he believed in the gospel of grace rather than the trappings of the Mosaic Law. This steadfast duty of Paul and others was the gospel they were bringing back to Galatia. It is a message from God, not from men.
7 On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. 9 James, Cephas and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. 10 All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.
The leadership of Jerusalem came to the conclusion that even though Paul hadn’t been studying and learned from he apostles, he was nonetheless appointed by God to preach to the Gentiles. This was by the same God who appointed Peter and the other apostles to preach to the Jews. Peter (Cephas) and the others recognized Paul’s anointing and blessed him as a fellow apostle with a different but equally important mission.
Paul Opposes Cephas
11 When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. 13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.
In Acts 10:9-48, Peter is given an incredible vision:
Peter’s Vision
9 About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. 10 He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. 11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. 12 It contained all kinds of four-footed animals, as well as reptiles and birds. 13 Then a voice told him, “Get up, Peter. Kill and eat.”
14 “Surely not, Lord!” Peter replied. “I have never eaten anything impure or unclean.”
15 The voice spoke to him a second time, “Do not call anything impure that God has made clean.”
16 This happened three times, and immediately the sheet was taken back to heaven.
Meanwhile, Peter is at Simon the tanner’s house in Joppa. He goes up to the roof to pray and he also has a vision. What are the elements of this vision?
1. He falls asleep while being hungry.
2. Heaven opens.
3. A large sheet comes down, held down by four corners.
4. All kinds of four-footed animals are
included in/on this sheet.
5. God tells him, “Get up Peter, Kill and Eat.”
6. God tells him, “Do not call anything impure
that God has made clean.”
7. The vision repeats three times.
This is a difficult vision to decipher, so we will take it in pieces.
It is first helpful to identify the animals in a different way: Kosher and non-kosher animals. Back in Leviticus there were many different dietary laws that were passed down tot he Jews. A practicing Jew who was attempting to keep the entire dietary law would have been restricted to a certain diet. Peter was certainly adhering to the law at this point. But the vision he has tells him something completely different. It tells him to get up, kill and eat. The command goes against his commitment as a practicing Jew.
Why would God do this? Why would he pit Peter against his belief system? As we will see, God is working on Peter’s heart and opening up a new way of thinking for him. Even though Peter was there at the crucifixion and resurrection, had his mind opened by Christ to understand the scripture and was endowed with the power of the Holy Spirit to heal and do miracles, he still had much to learn about who Christ was.
Peter’s response to God is NO! This is striking because we saw an example of Ananias, in chapter 9, and Cornelius in this chapter basically striking out and doing God’s will without heavy hesitation. But here we see Peter directly defying Gods wishes. Both Ananias and Cornelius, in this instance, was more responsive to God.
Peter was saved. Peter was also filled with the Holy Spirit. He was used by God. He was also human. He wasn’t perfect. But he made himself available to God. That was why God continued to work on him, to help him see a broader picture. But what is the picture?
17 While Peter was wondering about the meaning of the vision, the men sent by Cornelius found out where Simon’s house was and stopped at the gate. 18 They called out, asking if Simon who was known as Peter was staying there.
19 While Peter was still thinking about the vision, the Spirit said to him, “Simon, three[a] men are looking for you. 20 So get up and go downstairs. Do not hesitate to go with them, for I have sent them.”
Peter is confused about the vision and he should be. It isn’t readily apparent what God is trying to do. But as he is thinking about it, Cornelius’ men arrive. Remember, Peter has no idea who Cornelius even is. But as these men arrive, the spirit once again instructs him to go with he men without hesitation.
These men were sent by God. Who are they? Roman soldiers. Gentiles. Peter is told to go with Gentiles. Remember, culturally Jewish people respected Gentiles who followed God but were not allowed to bring them into their homes or share any part of their life with them. Peter, a practicing Jew, is now told, through the spirit, to go with them without hesitation, because God has sent them.
21 Peter went down and said to the men, “I’m the one you’re looking for. Why have you come?”
22 The men replied, “We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to ask you to come to his house so that he could hear what you have to say.” 23 Then Peter invited the men into the house to be his guests.
Peter is still trying to work this out. He rightly asks why they have come and they explain how Cornelius is a righteous man who had a vision to call for him. He wants Peter to come to the house to hear the gospel. Peter is given an invitation. At the end of these verses, we see another crack in Peter’s reservoir: he invites them in. Peter is beginning to see that God is working not only in the Jewish people but in all people.
Peter at Cornelius’s House
The next day Peter started out with them, and some of the believers from Joppa went along. 24 The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends. 25 As Peter entered the house, Cornelius met him and fell at his feet in reverence. 26 But Peter made him get up. “Stand up,” he said, “I am only a man myself.”
27 While talking with him, Peter went inside and found a large gathering of people. 28 He said to them: “You are well aware that it is against our law for a Jew to associate with or visit a Gentile. But God has shown me that I should not call anyone impure or unclean. 29 So when I was sent for, I came without raising any objection. May I ask why you sent for me?”
Peter arrives at Cornelius’ house. Again, according to Jewish custom, he shouldn’t be there. He properly rejects Cornelius’ worship of him, but understands that God is at work here. God has shown Peter a great truth: the ceremonial and dietary laws of the Old Testament are gone in Christ, but the moral law remains. The moral law is based in love. The Gentiles are as deserving of God’s mercy and grace as any Jew.
30 Cornelius answered: “Three days ago I was in my house praying at this hour, at three in the afternoon. Suddenly a man in shining clothes stood before me 31 and said, ‘Cornelius, God has heard your prayer and remembered your gifts to the poor. 32 Send to Joppa for Simon who is called Peter. He is a guest in the home of Simon the tanner, who lives by the sea.’ 33 So I sent for you immediately, and it was good of you to come. Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us.”
34 Then Peter began to speak: “I now realize how true it is that God does not show favoritism 35 but accepts from every nation the one who fears him and does what is right. 36 You know the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all. 37 You know what has happened throughout the province of Judea, beginning in Galilee after the baptism that John preached— 38 how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him.
39 “We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a cross, 40 but God raised him from the dead on the third day and caused him to be seen. 41 He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”
God’s people aren’t just in Israel but all over the world. God’s people are the ones who respect God and does his will. God’s message was preached in Israel but was rejected by the Jews. Peter was present at the crucifixion and resurrection of Christ. Christ is the one he is appointed to preach about, because Christ was appointed by God. It is the only way to find forgiveness, despite the heritage. Peter is commanded to preach to all people.
44 While Peter was still speaking these words, the Holy Spirit came on all who heard the message. 45 The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. 46 For they heard them speaking in tongues and praising God.
Then Peter said, 47 “Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have.” 48 So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days.
So Peter was taught the valuable lesson that the Gentiles were as worthy of salvation as the Jews. It was a matter of heart, not lineage. Peter understood this and began to preach outside Jerusalem. But, as is human nature, sometimes we retreat to those old, embedded habits.
Peter’s backsliding into his old habits isn’t his own problem. Some of his Jewish followers separate themselves from the Christian Gentiles. Even Barnabas is caught up in this behavior. This is serious, and Paul has to call Peter out, in front of everyone.
Back to Galatians 2:14:
14 When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?
There was something about the men James brought that caused fracture in Peter. They were from the Judaizer’s group. He chose to retreat back into the legalistic mindset that Jewish Christians respected Gentile Christians, but refused to have them in their home, eat with them, live life with them. This is a form of legalistic behavior.
15 “We who are Jews by birth and not sinful Gentiles 16 know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.
Paul further reminds Peter that there is a difference between those who believe and live their life according to God’s will and those who do not. “Sinful Gentiles” refers to those who choose not to follow God. But when we come to those who are justified, it isn’t justification through works. We cannot do anything to better our chances of salvation by what we do in this life. The works points to the legalism of the Pharisitical standard. The law, or the works thereof, does not have the power to save anyone.
The law is most like a speed limit sign. It tells you what speed you should go, but does not have the power to stop you, give you a ticket, or anything else. We can slow down to the appointed speed, but that in itself has little value. The law has only the power to tell us the boundaries of God’s love and grace.
Faith is the key. When we believe in Christ, allow Him into our life, strive for change and let Him remold us into a new person, then we are justified. We cannot lose that faith, if it is authentic. The way we can tell if it is authentic is if there is true life change, growth and willingness. Furthermore, if a new person emerges (not a perfect person), and leans into that new life with his entire mind, body and soul, the authentic believer is covered by the blood of Christ, is truly saved, and is eager to invest in a relationship with Christ.
17 “But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! 18 If I rebuild what I destroyed, then I really would be a lawbreaker.
Paul addresses what the objection could be to the argument of justification. The Christian is still a sinful being. It does not mean that when we fall into sin, that because we are justified Christ somehow allows and accepts sin. Sin is always a blemish, it is always wrong, and always is an offense to God. What it does mean is that sin is no longer a blight against the believer. Why? Because a change has occurred in the believer’s life! He is no longer a boat rocking not he high seas alone. He is tethered to a strong dock that cannot be crushed by the waves. The sin is no longer a condemnation, because the new man in Christ now sees the sin the same way God sees it and fights to challenge it and destroy it.
Paul himself struggled with sin. It is found most profoundly in Romans 7:14-20:
14 We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15 I do not understand what I do. For what I want to do I do not do, but what I hate I do. 16 And if I do what I do not want to do, I agree that the law is good. 17 As it is, it is no longer I myself who do it, but it is sin living in me. 18 For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. 19 For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. 20 Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.
The sin we experience as Christians is an opportunity to fight, to grow and to learn. It should never be accepted as part of us, for just as Paul says, there are two laws fighting inside us. But what is the real us? Is it the sinner or the saint? The desire to do good is the real part of us. The sin is a separate, smaller part that must be conquered. Paul also writes that we must run the race to the best of our ability. Runners come across a finish line, whether they are striding or limping. The real evidence of a life is how we run the race.
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 could be gained through the law, Christ died for nothing!”
The law made Paul guilty before God, because the law, although reflective of God’s heart, cannot save someone. By keeping the law to the letter, the heart is lost. Paul understood this better than most. He had attempted to keep the entire law his whole life. But it wasn’t until God interceded that he understood the law had no bearing on the weight of his soul.
Peter was a man who followed Christ. He had the powers of Christ and would go to his grave following, but he was also a human being. He fell back into errant ways. Paul did a great service to Peter: he explained why Peter had fallen back. Peter was Jewish and there was a great temptation to return to those things of comfort before he knew Christ. It sees that temptation was brought by the men who came with James, men who had not been slain by the law, but still embraced it. Paul says quite pointedly, that if the law had any bearing on salvation, then Christ died for nothing.