No Lone Ranger!

Galatians 2:7–8 (NIV),

"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."

Here Paul is showing the Church that he is preaching with the consent and blessing of the Apostles. "For the Apostles, when they saw the Gospel of the uncircumcision to be committed to me, and knew of the grace that to me was given, gave to me and Barnabas the right hand of fellowship, approving my ministry and giving thanks unto God for the gifts which I had received. Thus he returneth the argument of the false apostles upon themselves." [1]  

This is an interesting text.  Luther points out that although Paul was commissioned to preach to the Gentiles, the record will show that he almost always went to the Jews; and as for Peter, vice versa. The situation is that the commission to the Gentiles has more to do with geography than people. "Now were the Jews dispersed almost throughout the whole world, and dwelt here and there in cities and other places among the Gentiles. Paul coming thither, was wont to go into the synagogues of the Jews, and by this occasion he first brought unto them, as the children of the kingdom, this glad tidings, that the promises made unto the fathers were accomplished by Jesus Christ." [1]  But of course when the Jews would have nothing to do with the Gospel, Paul went to the Gentiles.

Paul was not operating as a 'lone ranger'.  “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. 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.” (Galatians 2:8–9, NIV). "Wherefore he concludeth that they which are esteemed for the chief pillars among the Apostles, are wholly with him, and not against him." [1]

"After the preaching of the Gospel, the office and charge of a true and faithful pastor is, to be mindful of the poor. For where the Church is, there must needs be poor; who for the most part are the only true disciples of the Gospel, as Christ saith: “The poor have the glad tidings of the Gospel preached unto them” (Matt. xi. 5)." [1]

Father we simply have to gaze with honor at the glory of Your Trinity to see that working in distinction and harmony is neither demeaning nor right. Paul was accused of doing his own thing, yet he showed us how carefully he ensured that the church leaders were solidly behind his Gospel ministry.  The very people that accused him otherwise were the ones found guilty.  It is very easy in this day to forget that You have given a leaders, comrades, and a community to serve You, to Your glory.  As this day unfolds I pray that I might be found in respectful obedience to those You have placed over me.  May I be found to enjoy the interaction of iron, sharpening iron.  And Father, I pray that I may be found serving hand-in-hand with those who embrace the Gospel as it is truly taught in God's Word.   Amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:7). Oak Harbor, WA: Logos Research Systems, Inc.

Consultation Without Veneration

Galatians 2:6–7 (NIV),

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. 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.

Paul taught that the Gentiles too could be saved apart from merit, only by faith in Christ.  This was the issue of dissension after his conversion.  “Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also.” (Galatians 2:1, NIV).  Likely 14 years after his Damascus experience Paul went to Jerusalem to deal with these things.  "Nay rather, I glory that in going up to Jerusalem by the revelation of God, and not at the commandment of the Apostles, and there conferring my Gospel with them, I brought to pass the contrary, that is to say, obtained that the Apostles did approve me, and not those which were against me." [1]

Paul, wisely discussed the matter with the Apostles so that he would be sure "was not running or had not run in vain."  Peter, James and John all agreed that Paul's message was from God.  Paul was on good ground to preach the Gospel to the Gentiles. “All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.” (Galatians 2:10, NIV).

Paul now gives the reason why he went to Jerusalem and consulted the Apostles. “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.” (Galatians 2:4, NIV)

"Now, where he speaketh of the truth of the Gospel, he sheweth that there be two gospels, a true and a false gospel. Indeed, the Gospel of itself is one, simple, true, and sincere: but by the malice of Satan’s ministers it is corrupt and defaced . . . Now the truth of the Gospel is, that our righteousness cometh by faith alone, without the works of the law. The corruption or falsehood of the Gospel is, that we are justified by faith, but not without the works of the law. With this condition annexed, the false apostles preached the Gospel." [1]

“We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.” (Galatians 2:5, NIV). Assurance, hope and confidence only come from the true Gospel. "For faith, if it is to be sure and steadfast, must lay hold upon nothing else but Christ alone, and in the conflict and terrors of conscience it hath nothing else to lean unto, but this precious pearl Christ Jesus." [1]

Luther will not be backward about disagreeing and even disobeying those who pervert the Gospel. For to do so would not only bring harm to the Gospel.  But to do so would also endanger our liberty in Christ and indeed our faith.

Paul shows us in this passage of the Churches responsibility to others in authority or ministry.  To those that subvert the Gospel, he has no time or patience.  To true Apostles he offers esteem and respect without idolizing them.

Father, today I give you thanks for the men and women that have shaped and influenced my life. I thank you that many times my soul has been refreshed and my heart established by their instruction and teaching.  These dear brothers and sisters are a gift from You.  Thank you, Father.  There have been some of high office and influence in the world.  Keep me from man-worship.  For they too are people who have feet of clay.   Father there are also men that have surrounded me that I highly regard and often seek their counsel.  But they too are fellow-plodders.   In all my relationships, Father, I pray that you will grant me holy insight and courageous boldness to discern and disregard those that are false.  They intend to steal, rob and destroy.  Preserve Your Gospel in the Church, for the sake of Christ and the freedom of Your people.  Amen.

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1.  Luther, M. (1997). Commentary on Galatians (Ga 2:2). Oak Harbor, WA: Logos Research Systems, Inc.

Who Have You Been Listening To?

“For you have heard of my former life in Judaism, . . . “But when he who had set me apart before I was born, and who called me by his grace . . ..” (Galatians 1:13, 15, ESV).

Paul's aim was to establish the fact that after he was saved, he did not learn from men about the Gospel of the message he was supposed to proclaim. ". . . I did not immediately consult with anyone," [1] he writes.  But in his discussion he reminds the readers that he was a zealous Pharisee. He honored the Law.  Luther points out that Paul's agenda is that "if the righteousness of the law had been anything worth, [he] had not turned back from it: in the keeping whereof, notwithstanding, before [he] knew Christ [he] did so exercise [him]self, and so profit therein, that [he] excelled many of [his] companions of [his] own nation." [2] 

Paul describing his great salvation, bringing him from a persecutor of the Church to a proclaimer of the Gospel, now describes his early journey. 

“I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus. Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days.” (Galatians 1:17–18, NIV)  

Luther understands Paul's trip to Arabia as a preaching mission.  "And here he witnesseth that straightway, after he was called by the grace of God to preach Christ among the Gentiles, he went into Arabia, without the advice of any man, to that work whereunto he was called." [2]  Others suggest Paul went into Arabia to be taught, alone, by God. [3]  I favor the latter.

It is in this testimony we get a hint of Paul's understanding of the sovereignty of God.  “But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being.” (Galatians 1:15–16, NIV).  "This is an Hebrew phrase. As if he said: Which had sanctified, ordained, and prepared me. That is, God had appointed, when I was yet in my mother’s womb, that I should so rage against his Church, and that afterwards he would mercifully call me back again from the midst of my cruelty and blasphemy, by his mere grace, into the way of truth and salvation. To be short, when I was not yet born, I was an Apostle in the sight of God, and when the time was come, I was declared an Apostle before the whole world." [2]  It is here that Paul is dismissing any human intervention.  This is all of God! 

And the point of Paul's salvation is clearly stated: "To reveal God's Son."  "This is a doctrine quite contrary to the law, which revealeth not the Son of God, but it showeth forth sin, it terrifieth the conscience, it revealeth death, the wrath and judgment of God, and hell." [2]  The goal and aim of the Law versus the Gospel is different.  And the recipients of the Gospel always have a purpose.  For Paul this purpose was to preach to the Gentiles.

But in his defense of the origin of the Christian faith, Paul makes sure his readers know that he was not taught by humans nor did he have much contact with any human, but Peter. "Paul granteth that he was with the Apostles, but not with all the Apostles. Howbeit he declareth that he went up to Jerusalem to them, not commanded, but of his own accord, not to learn any thing of them, but only to see Peter." [2] He saw none of the apostles except Peter and James, and this he affirms by oath (Galatians 1:20).

Paul then describes his ongoing journeys "as though he would say: I appeal to the testimony of all the churches, yea even of those which are in Judaea; for the churches do witness, not only in Damascus, Arabia, Syria and Cilicia, but also in Judaea, that I have preached the same faith which I once withstood and persecuted." [2]

And then as a parting salvo, he writes, “And they praised God because of me.” (Galatians 1:24, NIV).

Father, in the midst of this passionate defense of where he went, who he saw, and what they said, we also understand the amazing blessings of the Gospel.  None of this we know upon our own conversion.  None of this is familiar to us until we learn of Your ways, in Your words.  That decision that we thought occurred because of our obvious impression and desire, we find, is all of God.  Thus far, not only is our salvation all of grace, but our lives and ministries have been prepared for us long before we were born.  What can we but do but join the folks in Syria and Cilicia and praise God for such a great and marvelous salvation.  

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1. The Holy Bible: English Standard Version. 2001 (Ga 1:16). Wheaton: Standard Bible Society.

2. Luther, M. (1997). Commentary on Galatians (Ga 1:13). Oak Harbor, WA: Logos Research Systems, Inc.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2376). Nashville: Thomas Nelson.

Don't You Dare Say That Word!

If you wonder about the statement: "That's the pot calling the kettle black" then your question will be answered when you read about me discussing the matter of controlling your tongue.  It's a good thing I'm typing this, because otherwise the ink in my pen would bleed "hypocrite".  Having said that, it still doesn't dismiss the truth that our tongue is an amazing weapon of mass destruction.   Listen to James 3:5–6 (ESV)  

⁵ So also the tongue is a small member, yet it boasts of great things.How great a forest is set ablaze by such a small fire! ⁶ And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. 

Remember the delightful radio show:  Kid's Say the Darndest Things?  Well I thought of that title as I read James 3:5-6.   I would say it this way, "We as people say the "damnest" things."  Now I'm not supposed to say, "Damn!"  My parents taught me that much.  But what if we don't say damn, but damn people in what we say?  Is that anymore right?  "Evil speech (including blasphemy, gossip, slander, lying, false vows, and the like) has the power to spoil, stain, and corrupt the entire moral character of a person." [1].

Now James has already said that if we can tame the tongue we have achieved perfection.  There's a target I probably won't get to until the ashes are sprinkled on my coffin.  But it is a goal -- a tough one. I am challenged by the quote from  Cesare Payese (an Italian poet and novelist): "Give me the ready hand rather than the ready tongue."




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1.  Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). Reformation study Bible, the : Bringing the light of the Reformation to Scripture : New King James Version (Jas 3:6). Nashville: T. Nelson.

An Oxymoron: The Law of Liberty

An oxymoron is like de-caffeinated coffee.  The kind that gets you up in the morning.   The word comes from Greek oxys (sharp) + moros (stupid)  It is often used as a contradiction in terms. For instance you would want your contractor to give you an "accurate estimate."   Or how about having some of your "adult children" over for supper.   Perhaps your reading this after lunch and you are enjoying a "cold hotdog?"     One oxymoron that I came across in Biblical literature is found in the very practical writings of the half-brother of Jesus, James.  He writes, "So speak and so act as those who are to be judged under the law of liberty. [1]

The law of liberty???    Some people using the KJV of the Bible equate such a phrase to David's affirmation in Psalm 119:44-45,  "So shall I keep thy law continually for ever and ever. And I will walk at liberty: for I seek thy precepts."   Undoubtedly there is a freedom and liberty in keeping God's rules.  Most of us know that to be true.  I don't think that is where James is taking us though. A "fairly accurate" understanding of the sentence is that the Greek present tense connotes a continuous action.  In other words James is saying to Christians, "Keep on, keeping on."  The verb mellō in Greek means “about to be.”  There is a judgment that is imminent. 

Now we know from verse 25 that this "law of liberty" is called the "perfect law" by the author.  There is a very interesting parallel by the Apostle John.  Notice:

"17 By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. 18 There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. 19 We love because he first loved us. 20 If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. 21 And this commandment we have from him: whoever loves God must also love his brother." [2]

There is a striking similarity.  James is talking about how we talk to one another.  He is saying that we need to speak and act as those who could be judged at anytime.  However John, in the same vein, teaches us that we can have confidence in the day of judgment if we display love.  One of my previous pastors (Dr. Grant Richison) wrote that "every time we open our mouth, we should utter words consistent with Christianity . . .  also we need to control our actions by the law of liberty."[3]   I think the law of liberty is the principle that simply means "words and actions" compelled by love (2Cor 5:14).  When we speak and act out of true Christian love we will experience liberty, both here and in the judgment.

36 I tell you, on the day of judgment people will give account for every careless word they speak, 37 for by your words you will be justified, and by your words you will be condemned.” [4]

That should make us casually concerned.







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1. The Holy Bible: English Standard Version. 2001 (Jas 2:12). Wheaton: Standard Bible Society.
2. The Holy Bible: English Standard Version. 2001 (1 Jn 4:17–21). Wheaton: Standard Bible Society.
3. http://versebyversecommentary.com/james/james-212/ 
4.The Holy Bible: English Standard Version. 2001 (Mt 12:36–37). Wheaton: Standard Bible Society.