Romans: Justification, Faith, and Imputed Righteousness: Who is Israel?

Jews, Judaism And Christianity - Part 3 of 5

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2015-09-20

Synopsis: In this third message of the series, Pastor John Weaver examines Galatians 2 to show that Judaism and Christianity are incompatible systems of salvation. He reviews that Jesus was a Judean by birth but not a Jew by religion, and that the apostles were Galileans, not Jews. The core of the message focuses on Paul's confrontation with Peter at Antioch, where Peter's withdrawal from Gentile believers under pressure from certain men from James was a hypocritical denial of the gospel of justification by faith alone. Weaver argues that Peter, though a Galilean, was acting like a religious Jew by observing ceremonial separations, thereby compelling Gentiles to live as Jews. The sermon emphasizes that salvation is by grace through faith, not by works of the law, and warns against adding man-made rules and traditions to the gospel.

[John Weaver] Let's open our Bibles then to the book of Galatians chapter 2. Galatians chapter 2. And for those who are visiting with us today, this is the third message in a five-part series. And although I will take time to review momentarily the first two, I think you'll be able to follow along quite easily. The title of this brief series is Jews, Judaism and Christianity. So look in Galatians chapter two, and we're going to be reading the first 16 verses, Galatians two and verse one.

[John Weaver] Then 14 years after I went up again to Jerusalem with Barnabas and took Titus with me also, I went up by revelation and communicated to them that gospel, which I preach among the Gentiles, but privately to them that were of reputation, lest by any means I should run or had run in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised. And that because of false brethren, unawares brought in, who came in privately to spout our liberty, which we have in Christ Jesus, that they might bring us into bondage. to whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you.

[John Weaver] But of these who seem to be somewhat, whatsoever they were, make it no matter to me, God excepteth no man's person. For they who seem to be somewhat in conference added nothing to me." He's talking about the leaders there of the Church of Jerusalem. But, contrarywise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter. For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles.

[John Weaver] And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the heathen and they unto the circumcision. Only they would that we should remember the poor, the same which I also was for to do. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews assembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation. 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, live is after the manner of Gentiles, not as do the Jews. Why compel us out the Gentiles to live as do the Jews. We who are Jews by nature and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.

[John Weaver] Even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law, for by the works of the law shall no flesh be justified. I want to take just a little bit and review the first two messages. I pointed out in the first message how that Jesus Christ in the New Testament is called the king of the Jews. And I pointed out that he is indeed the king of the Judahites, not just simply because he was born in Judea, Bethlehem of Judea specifically, And not just simply because he was the tribe of Judah, but the Bible also tells us that he was indeed the true son of David. When you look at Matthew 1.1, it says the beginning of the generations of Jesus Christ, the son of David, the son of Abraham. And you remember when the angel Gabriel spoke to Mary in Luke chapter one, he said, I will give him quoting from God, the father, I will give him the throne of his father, David.

[John Weaver] So Jesus Christ then is the true son of David. and he's the true son of Abraham. Also, in Psalm 2 verses 6 and 7, God specifically ordained Jesus Christ to be king. He said, Yet have I set my king upon my holy hill of Zion. I will declare the decree the Lord has said unto me, Thou art my son. This day have I begotten thee. So I pointed out the fact that Jesus Christ is a Judean by birth.

[John Weaver] But he was not a Jew. Because when you talk about Jews, Judaism is a religion. You have to remember that Jesus Christ was conceived in Nazareth, which is in the northern kingdom. And of course, Joseph, with Mary, his wife, came down into the southern kingdom to be taxed. That's when he was born in Bethlehem of Judea. He lived in Judea less than two years. because Herod then murdered all the children two years and under when Christ had fled into Egypt with Joseph and Mary. And when Joseph and Mary came back from Egypt, God told them to come back. When they came and found out that Archelaus did rule in the room of Herod, they moved up to Nazareth.

[John Weaver] And there was a reason for that, because the scripture says he shall be called a Nazarene. So Jesus Christ, was only a Judean by birth. He was conceived in Nazareth in the Northern Kingdom. He lived and was raised in the Northern Kingdom as well. So he was a Judean. He was of the tribe of Judah, but he was not of the Jewish religion. The Jews hated him. They despised him. They crucified him because he was against their religion and against their Talmudic rituals and traditions.

[John Weaver] Now, let me remind you how the word Jew is used in the Old Testament and in the New Testament. I told you the very first time the word Jew occurred in the Bible was 2 Kings chapter 16 and verse 6. And it, of course, refers there to those people who were in the southern kingdom. OK, now here is how the word is used in the Hebrew. The Hebrew word is Yehudi.

[John Weaver] and it literally means a Judahite or a descendant of Judah. It is used in the Bible to describe a person or persons from the tribe of Judah, the kingdom of Judah, the land of Judah or Judea, the nation of Judah or the house of Judah, and anyone belonging to the tribe, land, nation, or house of Judah could be called a Judahite or which the slang is a Jew. It also in the Bible that I showed you this refers to the religion of the Jews, for the Apostle Paul said he profited in the Jews religion above many of his equals. When you get to the New Testament, the Greek word is Udos, which literally means in simple terms, someone of the tribe of Judah or someone from the nation or country or land of Judea. So based upon the Hebrew and Greek words, there is certainly a limitation to that particular term. So I just showed you and tried to prove to you from scripture how our Lord was a Judean, but he was not a Jew.

[John Weaver] And we'll go a little further with that. I pointed out that none of the apostles of our Lord were Jews except one. And that was Judas Iscariot. And the name Iscariot tells us where he is from. He is from Kerioth, which is in the southern kingdom, which is below Hebron, which is going toward Edom. So obviously, you only had one who was a Jew or Judean or Judahite. And of course, I showed you from Joshua chapter 19, how Kerioth was the possession of the tribe of Judah. So, obviously then, these others were Galileans.

[John Weaver] Let me point out to you in Acts 1, verses 1 and 2, Luke wrote, The former treatise have I written unto thee, O Theophilus, of all that Jesus both began to do and to teach, until the day that he was taken up. After that, through the Holy Ghost, had given commandments to the apostles whom he had chosen. So, I emphasize the apostles whom he had chosen. And when you get to verse 11, when Jesus Christ is ascending up into heaven, the angel says, you men of Galilee, why stand you gazing up into heaven? The same Jesus which is taken up from you into heaven shall so come in like manner as you've seen him go into heaven. So he talks about those apostles as being Galileans.

[John Weaver] Now, you will remember last week we went through each apostle one at the time or two at the time, and showed you in the New Testament where they were from, and they were all from the Northern Kingdom, with the exception of Judah. When you get to Acts 1 in verse 13, all 11 of the apostles are named, and they were in the upper room. When you get to Acts chapter 2, the day of Pentecost, and they were out preaching, the Bible said, and they were all amazed and marveled, saying one to another, are not all these which speak Galileans. And I pointed out last week how that there was a difference in the accent between the Northern Kingdom and the Southern Kingdom because you remember when Peter went in, they said, surely you're one of them for your speech betrayeth you. And then again, they said your speech agreeeth to them.

[John Weaver] Now, let me just point something out. I want you to hold Galatians 2. But I want you to turn in your Bibles and look at John chapter 11 in verse 8. I want you to see that not only Christ, but even the apostles distinguished themselves from the Jews. It's interesting when you look and I'm not going to go through all the scriptures on this, but this occurs several times. But look in John 11 and let's begin there with verse 7. John 11 verse 7.

[John Weaver] The Bible said, then after that, then after that, saith he to his disciples, that is, Jesus is speaking to them, and he saith unto them, let us go into Judea again. Remember now, Judea is a southern kingdom. Let us go into Judea again. His disciples, that is, those apostles, said unto him, Master, the Jews of late sought to stone thee, and goest thou thither again. You notice what they said, the Jews of late sought to stone thee, in other words, We're not Jews, you're not Jew, per se, but they're the ones who sought to stone thee. Now, before I finish, I'm going to show you another way that the term Jews is used in the New Testament. This will come mainly in the fifth message, but just pointing out the fact here that they are distinguishing themselves from the Jews.

[John Weaver] Now, let's go back in our Bibles to the book of Galatians chapter 2. I pointed out how Peter was indeed a Galilean, Peter and John his brother. But notice if you would, in John chapter 2, the Apostle Paul is speaking and he says this in verse 14. He's speaking to Peter and he says, 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 men of the Gentiles, and not as do the Jews, why compelst thou the Gentiles to live as do the Jews?

[John Weaver] Well, now wait a minute. Paul is here saying and calling Peter a Jew.

[John Weaver] Now we know that Scripture does not contradict itself. So that means this. If you have an interpretation of Scripture that contradicts other plain passages of Scripture. The Scripture is not wrong, your interpretation is wrong. So obviously you have to allow the context to interpret everything.

[John Weaver] Now let me tell you that in Galatians chapter 2, the beginning of this chapter deals with what you and I would call the Council at Jerusalem. Because Paul went to that council, and I will show you why a little bit later, but I want you to look at the first five verses in Galatians 2 again. Then 14 years after I went up again to Jerusalem with Barnabas and took Titus with me also.

[John Weaver] I went up by revelation, that is God directed him to go, and communicated unto them that that gospel which I preach among the Gentiles, but privately to them that were of reputation, that is, to James and Peter and John particularly, who were the leaders there. He said, I communicated to them privately, which were of reputation, lest by any means I should run or had run in vain. In other words, I'm making sure they understand before I have a general discussion.

[John Weaver] But neither Titus, who was with me being a Greek, was compelled to be circumcised. And that because of false brethren unawares brought in, who came in privately to spy out our liberty, which we have in Christ Jesus.

[John Weaver] Now watch, that they might bring us into bondage, to whom we gave place by subjection, no, not for an hour." Why? That the truth of the gospel might continue with you. So, Paul is saying that when he was at Jerusalem, at the council meeting there, there was no attempt made to compel him to submit to Jewish rights or customs. Moreover, he says there was no even attempt to make Titus circumcised, proving, first of all, that they had absolutely no jurisdiction over Paul, and secondly, that they did not intend to impose any rites or rituals upon those Gentile converts. Let me tell you, in the book of Galatians and elsewhere in the Bible, the Apostle Paul is fighting against the Judaizers. Now you're going to ask me, who were the Judaizers? You may know who the Herodians were and the Pharisees and the Sadducees, but who were the Judaizers?

[John Weaver] Well, let me answer for you in two ways. Number one, The Judaizers were the men that followed the Apostle Paul around and caused him the most heartache and the most grief because they attempted to seduce and to mislead his converts.

[John Weaver] Secondly, the Judaizers were men who professed faith in Jesus Christ, however, they taught If you really wanted to be saved, then you had to be circumcised and keep the law as well. So what they did was this. They mix works with grace. And actually what they were teaching was a synergism, a mixing of these two and saying salvation is not of God. Salvation is partly of God and partly of man. So they actually turn salvation into a work salvation.

[John Weaver] Now, if you will hold Galatians 2, but look in your Bibles to Acts chapter 15. In Acts chapter 15 and verse 5. We do not know who the leaders were in the Judaizer movement. But we do know that some of them were Pharisees. So if you will look in Acts chapter 15 and verse 5, the Word of God says this, Acts 15 verse 5, But there rose up certain of the sect of the Pharisees which believed.

[John Weaver] So these were professing Christians. But there rose up certain of the sect of the Pharisees which believed, saying that it was needful to circumcise them and to command them to keep the law of Moses. So these Judaizers then were saying, You've got to be circumcised. You've got to do these rites and these rituals and these traditions. Now, they were called Judaizers for lack of a more official term.

[John Weaver] Let me put it like this. They wanted to make Jews out of Gentile Christians. When you read the book of Galatians, the heretics in Galatia were Judaizers. They were individuals who professed to believe but at the same time they wanted a strict observance to certain Jewish rites and rituals. So let's go back and let me show you how the Apostle Paul is fighting them all through the book of Galatians very quickly. Notice Galatians chapter 5 and begin there with verse 1. Galatians 5 verse 1. Look what he says.

[John Weaver] Stand fast, therefore, in the liberty wherewith Christ hath made us free. and be not entangled again with the yoke of bondage. Now watch. Here's freedom versus bondage. He says, behold, I, Paul, say to you that if you be circumcised, Christ shall profit you nothing.

[John Weaver] Now let me just stop there. He is not saying if you're circumcised, you're lost. That's not what he's saying. Nor is he against circumcision. You know that circumcision was given to Abraham by God. Yeah, that's no problem. That's not what he's saying. You've got to consider it in the context. Watch. He said, But behold, I, Paul, say unto you that if you be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised that he is debtor to the whole law. Now let me just stop there. He is saying you can't pick and choose what parts of the law that you're going to obey. If you are going to say you need to obey this part of the law, Then he said, you have to obey every part of the law.

[John Weaver] Now look in verse four. He goes on to say, Christ has become of no effect unto you, whosoever of you are justified by the law, you're fallen from grace.

[John Weaver] Now, I've heard this verse used so many times to try to show and try to teach that someone could lose their salvation. That has nothing to do with salvation. What the Apostle Paul is saying is, look, There are two realms. There is the realm of grace, salvation by grace. There is the realm of the law, salvation by law. If you are going to try to be saved by keeping the law you have left, you have fallen from the realm of grace, and now you're in the realm of works. It's just that simple. So he's not teaching that people fall from grace and lose their salvation. He just says, There's only two ways that you can be saved, quote unquote, according to these Judaizers. One is by grace, the others by works. Obviously, you cannot be saved by works. But if you leave the realm of grace, you are falling into the realm of works. So the apostle is condemning these Judaizers. So if you look in Galatians chapter six, look what he says in verse 12, Galatians six and verse 12.

[John Weaver] He says, as many as desire to make a fair show in the flesh, They constrain you to be circumcised. That is, they're compelling you to be circumcised only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law, but it is our to have you circumcised that they may glory in your flesh. In other words, we've got these converts, we've got these followers. Then he says, but God forbid that I should glory save in the cross of our Lord Jesus Christ.

[John Weaver] by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature, or a new creation. So let me put it to you like this. Here's what the Judaizers wanted. The Judaizers wanted all who professed faith in Christ to attach themselves to ethnic Israel and live as they did. This question of keeping certain rites and rituals, even circumcision, was dealt with at the Council of Jerusalem.

[John Weaver] So, if you would hold Galatians 2 and go back in your Bibles to Acts chapter 15, I want you to look first of all at verses 1 and 2. Acts 15, verses 1 and 2. And certain men which came down from Judea taught the brethren. Now note they came from Judea. They taught the brethren and said, except you be circumcised after the law of Moses or after the manner of Moses, you cannot be saved.

[John Weaver] So it's a salvation requirement according to these Judaizers. Now watch. When therefore Paul and Barnabas had no small dissension and disputation with them, They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the apostles and elders about this question. Now, when the Bible says, wherefore, Paul and Barnabas had no small dissension and disputation with them. Let me put that in good South Georgia language.

[John Weaver] They had a knockdown drag out. Paul jumped all over them. Barnabas jumped all over them. And so they said, look, we need to settle this. We need to go to the apostles and elders who are at Jerusalem. So obviously, that is where they went. This is where this great council was held in order to determine this issue.

[John Weaver] Now, skip down, if you would, please, to verse 19 in Acts chapter 15. We're going to come back to Acts 15, but go down to verse 19. James is speaking, and he says this. Wherefore, my sentence is that we trouble not them which from among the Gentiles are turned to God, but that we write unto them that they abstain from pollution of idols, and from fornication, and from things strangled, and from blood.

[John Weaver] For Moses of old time hath in every city them that preach him being read in the synagogue every Sabbath day. Then pleased it the apostles and elders with the whole church that send chosen men of their own company to Antioch with Paul and Barnabas, namely Judas, surnamed Varsavus, and Silas, chief among the brethren. And they wrote letters by them after this manner. The apostles and elders and brethren send greeting unto the brethren, which are the Gentiles in Antioch and Syria and Cilicia.

[John Weaver] For as much as we've heard that certain which went out from us have troubled you with words, now watch, subverting your souls. saying you must be circumcised and keep the law to whom we gave no such commandment. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul, men that have hazard their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas who shall also tell you the same things by mouth for it seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things that you abstain from meats offered to idols, and from blood, and from things strangled, and from fornication, from which, if you keep yourselves, you shall do well, fare you well." Now, notice if you would, when you look back at verse 2 of Acts chapter 15, Paul and Barnabas did not entertain these people at all. In other words, they jumped all over them very quickly.

[John Weaver] When they came to the council at Jerusalem, I will show you, they also took care of them very quickly. Now, I want you to look back in your Bibles to Galatians chapter 2 verses 3 and 5. Here is what Paul is saying that took place at the council of Jerusalem. In Galatians 2 verse 3, He said, but neither Titus, who was with me being a Greek, was compelled to be circumcised. Now watch.

[John Weaver] And that because of, note this term, false brethren, unawares brought in, who came in privily or privately to spied our liberty, which we have in Christ Jesus, that they might bring us into bondage. And he says this again, to whom we gave place by subjection No, not for an hour. Why? That the truth of the Gospel might continue with you.

[John Weaver] Now, so Paul said, we just simply did not give them any room at all. Now, I want you to look back in Acts chapter 15. Now, listen carefully. Here is the point that is clarified at the Council of Jerusalem. And it was this. the observance of Jewish rights was not necessary to salvation in any way whatsoever.

[John Weaver] Now, please remember, in Galatians chapter 2, and this is what I'm going to deal with, when Peter was come to Antioch, the Apostle Paul jumped all over him and dressed him down for his actions. Peter knew better. Not only was Peter at the council of Jerusalem, Peter actually spoke there. So look in Acts 15 and verse 7. Acts 15 verse 7, And when there had been much disputing, in other words, this matter had been argued back and forth, when there had been much disputing, Peter rose up and said unto them, Men and brethren, You know how that a good while ago God made choice among us that the Gentiles by

[John Weaver] my mouth should hear the word of the gospel and believe. And God which knoweth the hearts bare them witness giving them the Holy Ghost even as he did unto us and put no difference between us and them purifying their hearts by faith.

[John Weaver] Now therefore, now look at his language, now therefore why tempt ye God to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear. But we believe that through the grace of the Lord Jesus Christ, we shall be saved even as they." So, Peter is the one who is speaking. And he says, all of these rites and rituals and customs and traditions, he's not talking about God's moral law. He's talking about the ceremonial law and all the things that went along with the ceremonial law. He said our fathers were not able to bear it and neither are we. Now, look if you would please at verse 7 again. And when there had been much disputing, Peter rose up and said unto them, Men and brethren, you know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe.

[John Weaver] Now let me ask you a question. How did God make choice among the apostles for the Gentiles to hear the word and believe? Well, let's look in Acts chapter 10. And we'll begin reading there verse 9. Acts chapter 10 verse 9. You know this is the story of Cornelius. Cornelius lived in Caesarea. He was a centurion, which means he was a Roman soldier. He was also over a lot of men, maybe a hundred. That's what a centurion was, over a hundred men. So notice in Acts chapter 10, God is preparing Peter to go into the household of Cornelius. Acts 10 verse 9. And on the morrow, as they went on their journey and drew nine to the city, Peter went up into the housetop to pray about the sixth hour. That would be noon.

[John Weaver] And he became very hungry and would have eaten. But while they made ready, he fell into a trance and saw heaven open and a certain vessel descending unto him as it had been a great sheet knitted at the four corners and let down to the earth. Wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things and fowls of the air And there came a voice to him, rise, Peter, kill and eat. But Peter said, not so, Lord, for I've never eaten anything that is common or unclean. And the voice spake unto him again the second time, what God hath cleansed, that call not thou common. This was done thrice, or three times, and the vessel was received up again into heaven. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry of Simon's house and stood before the gate, and called and asked whether Simon, who was surnamed Peter, were lodged there.

[John Weaver] While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, get thee down, and go with them, nothing doubting, for I have sent them." So God is saying, here you go, Peter. Peter is being sent now to the house of Cornelius, a Roman soldier, a centurion. Look what is said when he gets into Cornelius's house. Skip down to verse 28.

[John Weaver] And he said unto them, You know how that it is an unlawful thing for a man that is a Jew to keep company or come into one of another nation. But God has showed me that I should not call any man common or unclean. Now, let me clarify the word Jew in verse 28. He says, you know how that it is unlawful thing for a man that is a Jew to keep company or come into one of another nation. The word Jew here would refer to anyone from the Jewish nation or anyone that holds a Jewish religion.

[John Weaver] Notice, if you would, there were more There were more individuals who went with Peter than just Peter himself. Let's get back up to verse 23. Then called he them in, that is those men that Cornelius sent, and lodged them. And on the morrow Peter went away with him, and certain brethren, whoever they were, from Joppa accompanied him.

[John Weaver] Now, so here was the tradition. Now I'm going to explain something to you in just a moment. But here was the tradition. Here was the rule. Here was the ritual. If you were a Jew, if you were from the Jewish nation, if you held the Jewish religion, you did not go into the house of someone who was not a Jew. You have to remember that the Jews referred to the Samaritans as dogs. Wow. You remember the 10 northern tribes had been taken in captivity into Assyria. The king of Assyria sent all kind of heathen back into the land and populated it.

[John Weaver] And those few Israelites who were left up there intermarried. And. The southern kingdom, the Jews had no dealings with them, they referred to them as dogs. Do you remember reading there in John chapter four, the woman at the well? Our Lord asked her for a drink of water, and she said, How is it that thou, being a Jew or Judean, asketh water of me, a woman of Samaria? For the Judeans have no dealings with the Samaritans."

[John Weaver] In other words, they don't even talk to us. I want you to see something interesting. I want you to look in your Bibles to Matthew chapter 15. This may surprise you, but it's just showing you the mentality, and this is the mentality that basically had to be dealt with, and our Lord, of course, dealt with it here very beautifully, and I love it. Notice in Matthew chapter 15, in verse, let's begin reading there with verse 21. Matthew 15, verse 21. Then the Bible says, in verse 21, then Jesus went and departed into the coast of Caesarea. I'm sorry, into the coast of Tyre and Sidon. And behold, a woman of Canaan came out of the same coast. Notice it's a woman of Canaan. She's not a Hebrew. She's a woman of Canaan. She came out of the same coast and cried to him, saying, Have mercy on me, O Lord, thou son of David.

[John Weaver] My daughter is grievously vexed with the devil. But he answered her not a word, wouldn't even speak to her. And his disciples came and besought him, saying, Send her away, for she crieth after us. She's creating problems, get rid of her. But he answered and said, look what he told her. I'm not sent but to the lost sheep of the house of Israel. Then came she and worshipped him saying, Lord, help me. But he answered and said, it is not me to take the children's bread and cast it to dogs. What did our Lord call the woman?

[John Weaver] He called her a dog. Now watch. And she said, truth, Lord, you want to call me a dog? I'll accept that. That's no problem. Truth, Lord. Yet the dogs or the puppies eat of the crumbs which fall from their master staple. Then Jesus entered and said in her, Oh, woman, great is thy faith. Be it in the even as thou wilt. And her daughter was made whole from that very hour. That amazing. And our Lord was testing her, and he called her a dog, because that's what they all were called, anyone who was not of the Jewish religion back at that particular time. In fact, that's what they still call anyone today who's not of the Jewish religion.

[John Weaver] The term in the Hebrew is goyim, and we're counted not even as human. We're subhuman. We're simply dogs. So for the gospel, then, to be sent to other people and into other nations, the mentality of calling everyone a dog or common or unclean had to be dealt with. And God dealt with it primarily, to begin with, with Peter.

[John Weaver] Now, here's what I'm trying to impress upon you. Peter knew the truth because he was the one that God used initially. While the law of God did indeed forbid intermarriage with the heathen, and forbade at the same time contracts and covenants with the heathen, the law did not forbid civility, compassion, and kindness. Let me show you. I want you to turn to your Bibles first of all to the book of Leviticus chapter 19, and let's look at verse 34. Leviticus 19, and verse 34. Just showing you, while God did demand separation from the other nations, He did not demand that you be unkind, uncivil, or uncompassionate. And Leviticus chapter 19, and verse 33. Let's read that. Leviticus 19, verse 33, and if a stranger sojourned with thee in your land, you shall not vex him. But the stranger that dwelleth you shall be unto you as one born among you, and thou shalt love him as thyself. For you were strangers in the land of Egypt. I am the Lord your God." So what did God say?

[John Weaver] Some stranger come to live with you, that is in your city? God says, you're not to vex him. You're to love him as yourself. Because you were strangers yourself. You know what it's like to be a stranger. Turn in your Bibles to the book of Deuteronomy chapter 10 and look at verse 19. Deuteronomy chapter 10 and verse 19. Deuteronomy 10 verse 19. What does God say? Love you therefore the stranger, for you were strangers in the land of Egypt. So God commends us to love the stranger. Look if you would in Deuteronomy 23 and verse 7. Deuteronomy 23 and verse 7. Here it is again. Deuteronomy 23 and verse 7. God says, Thou shalt not abhor an Edomite. Now wait a minute.

[John Weaver] Do you remember Jacob and Esau? Esau is the father of Edom. The Edomites came from Esau. Thou shalt not abhor an Edomite. And the word abhor is a strong word for hate, for he is thy brother. Thou shalt not abhor an Egyptian, because thou wast a stranger in his land. Well, so God said, you don't marry them, and you may not necessarily have contracts and covenants with them.

[John Weaver] But on the other hand, he said, you still are to be kind and gracious and compassionate and loving. Listen carefully because I'm going to be dealing with Galatians chapter 2. I want you to see that Peter not only violated the law, he betrayed the gospel of Jesus Christ. He betrayed the doctrine of justification by faith alone. Consequently, when he came to Antioch, Paul confronted him to his face and dealt with him and exposed his evilness and his wickedness and condemned him for his actions. Because his actions were effectively denying the gospel of Jesus Christ.

[John Weaver] So look in verse 11. He says, But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. Now, what did Peter do? I'm going to tell you and I'm going to show it to you. But Peter gave into an irrational fear that caused him to act unbiblically. James, the leader of the church at Jerusalem, was the Lord's brother. However, we are not told that James actually sent this delegation that came.

[John Weaver] He may have, but he may not. They just came down from Jerusalem. They came down maybe from James. But that does not mean that James necessarily sent them. Obviously, let me point something out. You have to remember that the original believers were Jews. Do you understand that it takes time to see the implications and the applications of truth? You take someone who has been raised in Judaism all of their lives and let him get saved by the grace of God and trust in the Lord Jesus Christ. And guess what?

[John Weaver] Now he's going to have to deal with all those rituals and all those traditions, all those ceremonies that he has been taught were his salvation. Take somebody that's been raised in the Roman Catholic Church. Yeah, you see what I'm saying? And you've been taught all your life, you have to go to the priest for confession, you have to do this, you have to do penance, you have to do that.

[John Weaver] And once you get out of that, and it takes a while, it doesn't matter. Everybody by nature is an Arminian. And once you see the doctrines of grace, I mean, it takes a while to filter everything in your mind and work out the proper applications. So Uh, it was the same thing here in the New Testament. Now watch this. I'm not excusing Peter, but I'm going to show you.

[John Weaver] Look in your Bibles, whole Galatians two. We're coming right back there, but look in your Bibles, Acts chapter 21. I'm going to show you how zealous these individuals were for their rituals and their traditions. We're not talking now about God's moral law. We're talking about ceremonial rituals. Notice in Acts chapter 21, beginning there with verse 18. Acts 21, verse 18. In fact, read verse 17. And when we were come to Jerusalem, the brethren received us gladly.

[John Weaver] And the day following, Paul went in with us unto James and the elders. Notice, and the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. And when they had heard it, they glorified the Lord and said unto him, Watch, thou seest, brother, how many thousands of the Jews there are which believe, and they are all zealous of the law. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses.

[John Weaver] saying that they ought not to circumcise their children, neither to walk after the customs. The customs. What is it therefore? The multitude must needs come together, for they will hear that thou art come. Do therefore this that we say unto thee. We have four men which have a vow on them. Take them and purify thyself with them and be at charges with them. They may shave their heads and all they may and that all may know. of these things whereof thou art, they were informed concerning thee are nothing, but that thou thyself also walkest orderly and keepest the law.

[John Weaver] Now, I want you to notice something. They're not talking necessarily about the Gentiles. They're talking about people who were supposedly Jews. And they said, now, Paul, we've heard that you've been telling them not to be circumcised and not to keep the rituals. Not that Paul had said that. They just simply heard that. Of course, it would be appropriate for him to say that because none of those things say nor do they help say.

[John Weaver] And so what are they saying now? All these Jews that are zealous for all these rituals, they're going to hear that you're come and we want them to know that you are really not like what they hear. So we've got some in that have a vow on them. So we want you to go through this little ritual and be at charges for them and shave your head.

[John Weaver] You see what I'm talking about? So, here are the Judaizers.

[John Weaver] Now, I am not saying that James was a Judaizer. Nor am I saying that the believers in Jerusalem were Judaizers. But let me explain something to you. If Calvin wants to keep all the little rituals and traditions and ceremonies that he pleases and trust in Jesus Christ totally and completely. That's fine. That's him. But if he comes and says, look. All of you have to do like I'm doing. And you must keep my rituals and my customs and my traditions or else you are not saved. That's a total horse of a different color. So these people at Jerusalem, along with James were zealous for all their traditions, which is fine if they want to be zealous for those traditions.

[John Weaver] Sooner or later, they they're gonna fall by the wayside anyhow, but for some to go to the to the extent that they're going to say, unless you do this, you're not saved. Well, that's what that Council of Jerusalem was all about. Peter was there. He spoke there. And again, I'm pointing out, this is not concerning the moral law. This is concerning. Ceremonies and rituals now look back in your Bibles to the Galatians chapter two, because here's what I really wanted to deal with. And I had to give you all this background just to deal with it. So look at it in Galatians two in verse 11. He said, but when Peter was come to Antioch, I would sit him to the face because he was to be blamed.

[John Weaver] For before that certain came from James, he did eat with the Gentiles. In other words, he was eating with those who were not Jewish. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision, those who were Jews. And the other Jews, whoever they were there, dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation."

[John Weaver] Now let me explain this to you. Here is what Paul is saying. Peter, you have played the hypocrite. You have caused others to play the hypocrite. When you see the word in verse 13, and the other Jews dissembled likewise, and then the latter part that Barnabas also carried away with their dissimulation. The Greek word literally is hypocrisy. The other Jews hypocritized also. That is, they dissembled or they played the hypocrite with him. And even Barnabas played the hypocrite. Now, before some came from James, Peter was happy and glad to eat with the Gentiles, those who were non-Jewish, but who were believers. But when those came from James, he separated himself. You know, the Bible says in Proverbs 29, verse 25, the fear of man bringeth a snare, the fear of man bringeth a snare. And in this instance, Peter feared men rather than God.

[John Weaver] Now, we are not told exactly what happened. We're not told that these Jews from Jerusalem demanded that Peter separate himself. We're not told that they had a debate or dispute. We're not told that at all. We're not even told that Peter just silently said, well, maybe I better separate myself. Whatever happened, he did separate himself. He feared the effect their opposition, he feared their reproaches, he feared their report that they would make to those at Jerusalem, and he feared possibly that there might be an uproar by the Jews at Antioch who happen to reside there.

[John Weaver] I don't know what all his fears were, but I do know that he played the hypocrite. He did not act in accord with the gospel.

[John Weaver] Now look at verse 14. Watch it. But when I saw that they walk not uprightly according to the truth of the gospel, please understand this. There is a principle here. The gospel is at stake. There is a gospel issue involved. He said, but when I saw that they walk 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 the Gentiles and not as do the Jews, Why compel us out of the Gentiles to live as do the Jews?

[John Weaver] Now, let me ask you a question. Was Peter a Galilean or a Jew? Think about this. I've already told you that scripture does not contradict scripture. But yet Paul, In verse 14, looks at Peter and he knows he's a Galilean. He said, I said unto Peter before them all of thou being a Jew, live us after the manner of the Gentiles and not as do the Jews. Why compel us out of the Gentiles to live as the Jew?

[John Weaver] Now, let me explain something to you. And I'm going to give you the word as well. Peter. Was acting like a Jew. He was not a Jew. But he was becoming a religious Jew in the sense that now he's going to keep their rituals and their ceremony and their traditions. He was a Galilean, but by his actions, he was becoming Jewish. Now here is the Greek word. If you will look in verse 14, he said, being a Jew, the Greek word is huparko, which means, look, it means to make a beginning, to come forth, and to be there.

[John Weaver] So here's what Paul is saying. Peter, you're making a good beginning at becoming a Jew. How was he making a good beginning at coming at you by observing their little traditions and their rituals and their ceremonies?

[John Weaver] Now, let me just point something out to you. And I've already said this. Judaism is a religion. Has anybody in here ever heard of Sammy Davis, Jr., the black entertainer? Guess what? Before he died, he became a Jew. Well, did that turn him from black to white? Well, of course not. You don't change ethnicities. You don't change races. What did he do? He embraced the tenets. He embraced the rituals. He embraced the traditions of Judaism.

[John Weaver] Now, I want you, if you can find it, turn to the little book of Esther, if you would, in the Old Testament. Everybody knows the story of Esther, or at least I hope you do. Nehemiah. and then Esther. Nehemiah chapter, I'm not Nehemiah, Esther chapter 8, right after the book of Nehemiah and Esther and then Job. So if you find Job and go back a few pages, you'll find Esther, okay? So, look at Esther chapter 8.

[John Weaver] You remember how Haman has been hanged on his own gallows. Mordecai has gotten now to be the prime minister, so to speak. And look what is said, and by the way, Ahasuerus was king, and this takes place in Persia. Okay? Persia. Alright, here we go. Look in Acts chapter 8 and verse 17. And in every province and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day, And many of the people of the land became Jews, for fear that the Jews fell upon them."

[John Weaver] Well, did those Persians then become Hebrews or did they become something else? No. How did they become Jews? They just simply embraced Judaism. That's all there was to it. They went to the rituals and the traditions of the Jews. So when you look back in Galatians chapter 2, What the Apostle Paul is saying is, Peter, you're making good headway at becoming a religious Jew. That is one that observes the rites and the traditions and the rituals of the Jews. Because you're separating yourself now. And by the way, Peter was the one to whom God showed that you don't call any man common or unclean.

[John Weaver] So he was denying a principle. I'm going to show you. Look in verse 15. Here's what the Apostle Paul says. We who are Jews by nature and not sinners of the Gentiles. Now is Paul claiming here that the Judeans by nature were not sinners? Well, of course not. When he says we who are Jews by nature, remember now, A Jew by nature would be someone who was born in the southern kingdom or someone who was a tribe of Judah. Now Paul could actually claim to be a Jew if he wanted to. How could he claim to be a Jew? Well, may I remind you that he was the tribe of Benjamin and it was Judah, Benjamin, and Simeon that had their inheritance in the southern kingdom. Moreover, help me out now, do you remember the Apostle Paul said that he was raised up in the strictest sect of our religion, a Pharisee of the Pharisees at the feet of Gamaliel. Oh yeah, he could claim that because that is exactly the way that he was raised.

[John Weaver] Now, why is he saying here we who are Jews by nature are not sinners of the Gentiles? You have to remember that obviously the Jews were sinners. If you were to read Romans Chapter 2 and Romans Chapter 3, you will find in those passages in Romans Chapter 2, Paul condemns all the Jews. In Romans Chapter 3, he condemns all the Gentiles. He ends up saying there's none righteous, no not one, there's none that do good, there's none that understand it.

[John Weaver] They're all going out of the way. They're all become unprofitable. That's not what he's saying. What is he saying? Well, I want you to look in your Bibles to the book of Romans chapter 9 and I will show you what he's saying. And I will quote our Lord. In just a moment, look if you would in Romans chapter 9. And notice if you would please beginning there with verse 3. Here you go. Romans 9 verse 3.

[John Weaver] For I could wish myself were a curse from Christ for my brethren, my kinsmen, according to the flesh. Now watch who are Israelites, not who are Jews, but who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises. Whose are the fathers, and of whom is concerning the flesh Christ Cain, who is over all. God bless forever. Amen. May I ask you, what tribe did Christ come from? Judah. Where was he born? In Judea. May I remind you what our Lord told the woman at the well in John chapter 4, the Samaritan woman. He said, salvation is of the Jews or salvation is of the Judah.

[John Weaver] We know, she said, that Messiah cometh. And when he comes, he's going to straighten all this out. And our Lord said, I, that speaketh unto thee, am he. Salvation was standing right in front of her. So this is what Paul is talking about in this particular verse. Yes, salvation is coming through the tribe of Judah. Now, look what happens. Go back to Galatians chapter two. Remember now, Peter is acting contrary to the law. He's acting contrary to a gospel principle. He's pretending now that it matters about these little rituals and ceremonies. And so he says in verse 16, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ and not by the work of the law. For by the works of the law shall no flesh be justified." No one, absolutely no one can be saved by the law.

[John Weaver] You can't separate yourself enough from sinners. You can't obey ritual enough, or regulation enough, or rule enough, or custom enough, or tradition enough. No! Salvation is not by the law. Look in verse 21. Look what he said. Galatians 3 or 2 in verse 21. I do not frustrate the grace of God, for if righteousness were come by the law, then Christ is dead in vain. Wow. So Paul looks at Peter and says, you're wrong. You are dead wrong. Instead of being a Galilean Christian, you're becoming a Galilean Jew.

[John Weaver] You want everybody to keep these little rituals and these little traditions and these little customs that the Jews in Jerusalem are keeping. Why is it you paid for these Gentiles before these came from James? But after they got here, oh, you had to separate yourself and pretend like everybody had to do this and and observe these little rituals just like the Jews did. Was that rebuke well-deserved? Yes, it was well-deserved because the heart of the gospel was at stake. Let me show you.

[John Weaver] Look in Galatians three, beginning there with verse 10, Galatians three in verse 10. Paul says this for as many as are the works of the law are the curse for it is written curse. It is everyone that continues not in all the things which are written in the book of the law to do them. You want to keep a little of the ceremony of law. You better keep it all. If you want to keep the ceremonial law, you better keep the moral law. You want to keep the moral law? You better keep it all. Now, let's go watch. He says in verse 10, for as many as are the works of the Lord and of the curse for his written curse is everyone that continues not in all things which are written in the book of law do them, but that no man is justified by the law on the side of God, no matter how much you try to keep it, you can't. For it is evident that just shall live by faith and the law is not a faith, but the man that doeth them shall live in them.

[John Weaver] Christ has redeemed us from the curse of the law being made a curse for us, for it is written, curse is everyone that hangeth on a tree. Now listen to me. Paul is not doing away with God's moral law. He is here talking about using the law as a means of justification. You can only be justified in one of two ways. You can either be justified by faith alone in the finished work of Jesus Christ, Or, you could be justified by works, by keeping the law, if you could keep that law personally, perfectly, and perpetually, which no man can. So actually, there's only one way to be justified. But when people deny justification by faith alone, the only thing left for them is the law. That's why Paul said, whosoever seeketh to be justified by the law, he's fallen from grace. Now, let me give you one quote in closing. Here is what John Calvin had to say on Galatians chapter two.

[John Weaver] The state of the case is here laid down. For the sake of the Jews, Peter had withdrawn himself from the Gentiles in order to drive them from the communion of the church unless they would relinquish the liberty of the gospel and submit to the yoke of the law. If Paul had been silent here, his whole doctrine fell. All the edification obtained by his ministry was ruined. It was therefore necessary that he should rise manfully and fight with courage.

[John Weaver] This shows us how cautiously we ought to guard against giving way to the opinions of men, lest an immoderate desire to please or an undue dread of giving offense should turn us aside from the right path. Now listen. If this might happen to Peter, how much more easily may it happen to us if we're not duly careful? Have you ever heard of an immoderate desire to please? Have you ever heard of an undue dread of giving offense? Let me ask another way. Have you ever heard of political correctness? Yes.

[John Weaver] You follow what I'm saying? Paul says, Peter, you've compromised the gospel. You've compromised the gospel, and I'm rebuking you.

[John Weaver] Now, the point I want you to see today is this. In fact, a couple of them. The first one is this, that Judaism and Christianity are indeed opposites. They're opposites. They are not compatible. Judaism teaches salvation by works, and Christianity teaches salvation by grace. And then I want you to think about this. How many Baptist churches have become good little Jewish synagogues? Because instead of holding everyone accountable to the word of God and the law of God, they add this rule, this regulation, this custom and this tradition. And you're considered a good Christian if you do certain things according to the church's rituals and customs instead of what the word of God really clearly teaches. Stop and think about this.

[John Weaver] I've been preaching for over 50 years now. I have known churches where men have attended that were liars, that were dishonest in business, that were adulterers, and yet they went to church Sunday morning, Sunday night, Wednesday night, they tithed, they visited, and the church would overlook all of their wickedness. because they were keeping the little rules and regulations and traditions of the church. We have to obey the word of God.

[John Weaver] That is our standard and nothing else. Father, in the name of Jesus Christ, we bow to thee this day. We thank you for your love, your grace, your mercy. Teach us, we pray, build us up in the most holy faith and give us grace to serve thee acceptably. with reverence and godly fear, in thy name we pray, amen.

[John Weaver] so

Jews, Judaism And Christianity - Part 3 of 5

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	FWqVfwMu2VM
Subject	New Testament Studies
Course	Romans: Justification, Faith, and Imputed Righteousness: Who is Israel?
Genre	Sermon
Date	2015-09-20
Dictation Name
Book	Book 088: Jews, Judaism And Christianity — Chapter 3
Source Timed Segments	100

Formatted Transcript

Introduction and Scripture Reading

Weaver introduces the third message in the series and reads Galatians 2:1-16, which sets the stage for the confrontation between Paul and Peter.

Let's open our Bibles then to the book of Galatians chapter 2. Galatians chapter 2. And for those who are visiting with us today, this is the third message in a five-part series. And although I will take time to review momentarily the first two, I think you'll be able to follow along quite easily. The title of this brief series is Jews, Judaism and Christianity. So look in Galatians chapter two, and we're going to be reading the first 16 verses, Galatians two and verse one.

Then 14 years after I went up again to Jerusalem with Barnabas and took Titus with me also, I went up by revelation and communicated to them that gospel, which I preach among the Gentiles, but privately to them that were of reputation, lest by any means I should run or had run in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised. And that because of false brethren, unawares brought in, who came in privately to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage. To whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you.

But of these who seem to be somewhat, whatsoever they were, make it no matter to me, God accepteth no man's person. For they who seem to be somewhat in conference added nothing to me.

Scripture Reading — Galatians 2:1-16

" He's talking about the leaders there of the Church of Jerusalem. But, contrarywise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter. For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the heathen and they unto the circumcision. Only they would that we should remember the poor, the same which I also was for to do. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews assembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation. 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, not as do the Jews. Why compellest thou the Gentiles to live as do the Jews. We who are Jews by nature and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.

Even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law, for by the works of the law shall no flesh be justified. I want to take just a little bit and review the first two messages. I pointed out in the first message how that Jesus Christ in the New Testament is called the king of the Jews. And I pointed out that he is indeed the king of the Judahites, not just simply because he was born in Judea, Bethlehem of Judea specifically, And not just simply because he was the tribe of Judah, but the Bible also tells us that he was indeed the true son of David. When you look at Matthew 1:1, it says the beginning of the generations of Jesus Christ, the son of David, the son of Abraham. And you remember when the angel Gabriel spoke to Mary in Luke chapter one, he said, I will give him quoting from God, the father, I will give him the throne of his father, David.

Review of Previous Messages: Jesus as Judean, Not a Jew

Weaver reviews that Jesus was a Judean by birth (tribe of Judah, born in Bethlehem) but not a Jew by religion, as He opposed Jewish traditions and was crucified by them.

So Jesus Christ then is the true son of David. and he's the true son of Abraham. Also, in Psalm 2 verses 6 and 7, God specifically ordained Jesus Christ to be king. He said, Yet have I set my king upon my holy hill of Zion. I will declare the decree the Lord has said unto me, Thou art my son. This day have I begotten thee. So I pointed out the fact that Jesus Christ is a Judean by birth.

But he was not a Jew. Because when you talk about Jews, Judaism is a religion. You have to remember that Jesus Christ was conceived in Nazareth, which is in the northern kingdom. And of course, Joseph, with Mary, his wife, came down into the southern kingdom to be taxed. That's when he was born in Bethlehem of Judea. He lived in Judea less than two years. because Herod then murdered all the children two years and under when Christ had fled into Egypt with Joseph and Mary. And when Joseph and Mary came back from Egypt, God told them to come back. When they came and found out that Archelaus did rule in the room of Herod, they moved up to Nazareth.

And there was a reason for that, because the scripture says he shall be called a Nazarene. So Jesus Christ, was only a Judean by birth. He was conceived in Nazareth in the Northern Kingdom. He lived and was raised in the Northern Kingdom as well. So he was a Judean. He was of the tribe of Judah, but he was not of the Jewish religion. The Jews hated him. They despised him. They crucified him because he was against their religion and against their Talmudic rituals and traditions.

Now, let me remind you how the word Jew is used in the Old Testament and in the New Testament. I told you the very first time the word Jew occurred in the Bible was 2 Kings chapter 16 and verse 6. And it, of course, refers there to those people who were in the southern kingdom. OK, now here is how the word is used in the Hebrew. The Hebrew word is Yehudi.

Biblical Usage of 'Jew' and the Apostles' Identity

The term 'Jew' (Yehudi/Ioudaios) refers to descendants of Judah or inhabitants of Judea. The apostles were Galileans, not Jews, except Judas Iscariot, and they distinguished themselves from the Jews.

and it literally means a Judahite or a descendant of Judah. It is used in the Bible to describe a person or persons from the tribe of Judah, the kingdom of Judah, the land of Judah or Judea, the nation of Judah or the house of Judah, and anyone belonging to the tribe, land, nation, or house of Judah could be called a Judahite or which the slang is a Jew. It also in the Bible that I showed you this refers to the religion of the Jews, for the Apostle Paul said he profited in the Jews religion above many of his equals. When you get to the New Testament, the Greek word is Ioudaios, which literally means in simple terms, someone of the tribe of Judah or someone from the nation or country or land of Judea. So based upon the Hebrew and Greek words, there is certainly a limitation to that particular term. So I just showed you and tried to prove to you from scripture how our Lord was a Judean, but he was not a Jew.

And we'll go a little further with that. I pointed out that none of the apostles of our Lord were Jews except one. And that was Judas Iscariot. And the name Iscariot tells us where he is from. He is from Kerioth, which is in the southern kingdom, which is below Hebron, which is going toward Edom. So obviously, you only had one who was a Jew or Judean or Judahite. And of course, I showed you from Joshua chapter 19, how Kerioth was the possession of the tribe of Judah. So, obviously then, these others were Galileans.

Let me point out to you in Acts 1, verses 1 and 2, Luke wrote, The former treatise have I written unto thee, O Theophilus, of all that Jesus both began to do and to teach, until the day that he was taken up. After that, through the Holy Ghost, had given commandments to the apostles whom he had chosen. So, I emphasize the apostles whom he had chosen. And when you get to verse 11, when Jesus Christ is ascending up into heaven, the angel says, you men of Galilee, why stand you gazing up into heaven? The same Jesus which is taken up from you into heaven shall so come in like manner as you've seen him go into heaven. So he talks about those apostles as being Galileans.

Now, you will remember last week we went through each apostle one at the time or two at the time, and showed you in the New Testament where they were from, and they were all from the Northern Kingdom, with the exception of Judah. When you get to Acts 1 in verse 13, all 11 of the apostles are named, and they were in the upper room. When you get to Acts chapter 2, the day of Pentecost, and they were out preaching, the Bible said, and they were all amazed and marveled, saying one to another, are not all these which speak Galileans. And I pointed out last week how that there was a difference in the accent between the Northern Kingdom and the Southern Kingdom because you remember when Peter went in, they said, surely you're one of them for your speech betrayeth you. And then again, they said your speech agreeth to them.

Now, let me just point something out. I want you to hold Galatians 2. But I want you to turn in your Bibles and look at John chapter 11 in verse 8. I want you to see that not only Christ, but even the apostles distinguished themselves from the Jews. It's interesting when you look and I'm not going to go through all the scriptures on this, but this occurs several times. But look in John 11 and let's begin there with verse 7. John 11 verse 7.

The Bible said, then after that, then after that, saith he to his disciples, that is, Jesus is speaking to them, and he saith unto them, let us go into Judea again. Remember now, Judea is a southern kingdom. Let us go into Judea again. His disciples, that is, those apostles, said unto him, Master, the Jews of late sought to stone thee, and goest thou thither again. You notice what they said, the Jews of late sought to stone thee, in other words, We're not Jews, you're not Jew, per se, but they're the ones who sought to stone thee. Now, before I finish, I'm going to show you another way that the term Jews is used in the New Testament. This will come mainly in the fifth message, but just pointing out the fact here that they are distinguishing themselves from the Jews.

Now, let's go back in our Bibles to the book of Galatians chapter 2. I pointed out how Peter was indeed a Galilean, Peter and John his brother. But notice if you would, in John chapter 2, the Apostle Paul is speaking and he says this in verse 14. He's speaking to Peter and he says, 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 men of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

The Judaizers and the Council at Jerusalem

Paul fought against Judaizers who taught that circumcision and law-keeping were necessary for salvation. The Council of Jerusalem (Acts 15) ruled that Gentile believers were not required to observe Jewish ceremonies.

Well, now wait a minute. Paul is here saying and calling Peter a Jew. Now we know that Scripture does not contradict itself. So that means this. If you have an interpretation of Scripture that contradicts other plain passages of Scripture. The Scripture is not wrong, your interpretation is wrong. So obviously you have to allow the context to interpret everything.

Now let me tell you that in Galatians chapter 2, the beginning of this chapter deals with what you and I would call the Council at Jerusalem. Because Paul went to that council, and I will show you why a little bit later, but I want you to look at the first five verses in Galatians 2 again. Then 14 years after I went up again to Jerusalem with Barnabas and took Titus with me also. I went up by revelation, that is God directed him to go, and communicated unto them that that gospel which I preach among the Gentiles, but privately to them that were of reputation, that is, to James and Peter and John particularly, who were the leaders there. He said, I communicated to them privately, which were of reputation, lest by any means I should run or had run in vain. In other words, I'm making sure they understand before I have a general discussion.

But neither Titus, who was with me being a Greek, was compelled to be circumcised. And that because of false brethren unawares brought in, who came in privately to spy out our liberty, which we have in Christ Jesus. Now watch, that they might bring us into bondage, to whom we gave place by subjection, no, not for an hour." Why? That the truth of the gospel might continue with you. So, Paul is saying that when he was at Jerusalem, at the council meeting there, there was no attempt made to compel him to submit to Jewish rights or customs. Moreover, he says there was no even attempt to make Titus circumcised, proving, first of all, that they had absolutely no jurisdiction over Paul, and secondly, that they did not intend to impose any rites or rituals upon those Gentile converts. Let me tell you, in the book of Galatians and elsewhere in the Bible, the Apostle Paul is fighting against the Judaizers. Now you're going to ask me, who were the Judaizers? You may know who the Herodians were and the Pharisees and the Sadducees, but who were the Judaizers?

Well, let me answer for you in two ways. Number one, The Judaizers were the men that followed the Apostle Paul around and caused him the most heartache and the most grief because they attempted to seduce and to mislead his converts. Secondly, the Judaizers were men who professed faith in Jesus Christ, however, they taught If you really wanted to be saved, then you had to be circumcised and keep the law as well. So what they did was this. They mix works with grace. And actually what they were teaching was a synergism, a mixing of these two and saying salvation is not of God. Salvation is partly of God and partly of man. So they actually turn salvation into a work salvation.

Now, if you will hold Galatians 2, but look in your Bibles to Acts chapter 15. In Acts chapter 15 and verse 5. We do not know who the leaders were in the Judaizer movement. But we do know that some of them were Pharisees. So if you will look in Acts chapter 15 and verse 5, the Word of God says this, Acts 15 verse 5, But there rose up certain of the sect of the Pharisees which believed.

So these were professing Christians. But there rose up certain of the sect of the Pharisees which believed, saying that it was needful to circumcise them and to command them to keep the law of Moses. So these Judaizers then were saying, You've got to be circumcised. You've got to do these rites and these rituals and these traditions. Now, they were called Judaizers for lack of a more official term. Let me put it like this. They wanted to make Jews out of Gentile Christians. When you read the book of Galatians, the heretics in Galatia were Judaizers. They were individuals who professed to believe but at the same time they wanted a strict observance to certain Jewish rites and rituals. So let's go back and let me show you how the Apostle Paul is fighting them all through the book of Galatians very quickly. Notice Galatians chapter 5 and begin there with verse 1. Galatians 5 verse 1. Look what he says.

Stand fast, therefore, in the liberty wherewith Christ hath made us free. and be not entangled again with the yoke of bondage. Now watch. Here's freedom versus bondage. He says, behold, I, Paul, say to you that if you be circumcised, Christ shall profit you nothing.

Now let me just stop there. He is not saying if you're circumcised, you're lost. That's not what he's saying. Nor is he against circumcision. You know that circumcision was given to Abraham by God. Yeah, that's no problem. That's not what he's saying. You've got to consider it in the context. Watch. He said, But behold, I, Paul, say unto you that if you be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised that he is debtor to the whole law. Now let me just stop there. He is saying you can't pick and choose what parts of the law that you're going to obey. If you are going to say you need to obey this part of the law, Then he said, you have to obey every part of the law.

Now look in verse four. He goes on to say, Christ has become of no effect unto you, whosoever of you are justified by the law, you're fallen from grace. Now, I've heard this verse used so many times to try to show and try to teach that someone could lose their salvation. That has nothing to do with salvation. What the Apostle Paul is saying is, look, There are two realms. There is the realm of grace, salvation by grace. There is the realm of the law, salvation by law. If you are going to try to be saved by keeping the law you have left, you have fallen from the realm of grace, and now you're in the realm of works. It's just that simple. So he's not teaching that people fall from grace and lose their salvation. He just says, There's only two ways that you can be saved, quote unquote, according to these Judaizers. One is by grace, the others by works. Obviously, you cannot be saved by works. But if you leave the realm of grace, you are falling into the realm of works. So the apostle is condemning these Judaizers. So if you look in Galatians chapter six, look what he says in verse 12, Galatians six and verse 12.

He says, as many as desire to make a fair show in the flesh, They constrain you to be circumcised. That is, they're compelling you to be circumcised only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law, but it is our to have you circumcised that they may glory in your flesh. In other words, we've got these converts, we've got these followers. Then he says, but God forbid that I should glory save in the cross of our Lord Jesus Christ. by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature, or a new creation. So let me put it to you like this. Here's what the Judaizers wanted. The Judaizers wanted all who professed faith in Christ to attach themselves to ethnic Israel and live as they did. This question of keeping certain rites and rituals, even circumcision, was dealt with at the Council of Jerusalem.

So, if you would hold Galatians 2 and go back in your Bibles to Acts chapter 15, I want you to look first of all at verses 1 and 2. Acts 15, verses 1 and 2. And certain men which came down from Judea taught the brethren. Now note they came from Judea. They taught the brethren and said, except you be circumcised after the law of Moses or after the manner of Moses, you cannot be saved.

So it's a salvation requirement according to these Judaizers. Now watch. When therefore Paul and Barnabas had no small dissension and disputation with them, They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the apostles and elders about this question. Now, when the Bible says, wherefore, Paul and Barnabas had no small dissension and disputation with them. Let me put that in good South Georgia language. They had a knockdown drag out. Paul jumped all over them. Barnabas jumped all over them. And so they said, look, we need to settle this. We need to go to the apostles and elders who are at Jerusalem. So obviously, that is where they went. This is where this great council was held in order to determine this issue.

Now, skip down, if you would, please, to verse 19 in Acts chapter 15. We're going to come back to Acts 15, but go down to verse 19. James is speaking, and he says this. Wherefore, my sentence is that we trouble not them which from among the Gentiles are turned to God, but that we write unto them that they abstain from pollution of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him being read in the synagogue every Sabbath day. Then pleased it the apostles and elders with the whole church that send chosen men of their own company to Antioch with Paul and Barnabas, namely Judas, surnamed Barsabas, and Silas, chief among the brethren. And they wrote letters by them after this manner. The apostles and elders and brethren send greeting unto the brethren, which are the Gentiles in Antioch and Syria and Cilicia.

Scripture Reading — Acts 15:1-2, 5, 7-11, 19-20

For as much as we've heard that certain which went out from us have troubled you with words, now watch, subverting your souls. saying you must be circumcised and keep the law to whom we gave no such commandment. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul, men that have hazard their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas who shall also tell you the same things by mouth for it seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things that you abstain from meats offered to idols, and from blood, and from things strangled, and from fornication, from which, if you keep yourselves, you shall do well, fare you well." Now, notice if you would, when you look back at verse 2 of Acts chapter 15, Paul and Barnabas did not entertain these people at all. In other words, they jumped all over them very quickly.

When they came to the council at Jerusalem, I will show you, they also took care of them very quickly. Now, I want you to look back in your Bibles to Galatians chapter 2 verses 3 and 5. Here is what Paul is saying that took place at the council of Jerusalem. In Galatians 2 verse 3, He said, but neither Titus, who was with me being a Greek, was compelled to be circumcised. Now watch. And that because of, note this term, false brethren, unawares brought in, who came in privily or privately to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage. And he says this again, to whom we gave place by subjection No, not for an hour. Why? That the truth of the Gospel might continue with you.

Now, so Paul said, we just simply did not give them any room at all. Now, I want you to look back in Acts chapter 15. Now, listen carefully. Here is the point that is clarified at the Council of Jerusalem. And it was this. the observance of Jewish rights was not necessary to salvation in any way whatsoever.

Peter's Vision and the Inclusion of Gentiles

God prepared Peter through a vision to go to Cornelius, showing that no person should be called common or unclean. Peter understood that salvation is by grace, not by ceremonial law.

Now, please remember, in Galatians chapter 2, and this is what I'm going to deal with, when Peter was come to Antioch, the Apostle Paul jumped all over him and dressed him down for his actions. Peter knew better. Not only was Peter at the council of Jerusalem, Peter actually spoke there. So look in Acts 15 and verse 7. Acts 15 verse 7, And when there had been much disputing, in other words, this matter had been argued back and forth, when there had been much disputing, Peter rose up and said unto them, Men and brethren, You know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe. And God which knoweth the hearts bare them witness giving them the Holy Ghost even as he did unto us and put no difference between us and them purifying their hearts by faith.

Now therefore, now look at his language, now therefore why tempt ye God to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear. But we believe that through the grace of the Lord Jesus Christ, we shall be saved even as they." So, Peter is the one who is speaking. And he says, all of these rites and rituals and customs and traditions, he's not talking about God's moral law. He's talking about the ceremonial law and all the things that went along with the ceremonial law. He said our fathers were not able to bear it and neither are we. Now, look if you would please at verse 7 again. And when there had been much disputing, Peter rose up and said unto them, Men and brethren, you know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe.

Now let me ask you a question. How did God make choice among the apostles for the Gentiles to hear the word and believe? Well, let's look in Acts chapter 10. And we'll begin reading there verse 9. Acts chapter 10 verse 9. You know this is the story of Cornelius. Cornelius lived in Caesarea. He was a centurion, which means he was a Roman soldier. He was also over a lot of men, maybe a hundred. That's what a centurion was, over a hundred men. So notice in Acts chapter 10, God is preparing Peter to go into the household of Cornelius. Acts 10 verse 9. And on the morrow, as they went on their journey and drew nigh to the city, Peter went up into the housetop to pray about the sixth hour. That would be noon.

And he became very hungry and would have eaten. But while they made ready, he fell into a trance and saw heaven open and a certain vessel descending unto him as it had been a great sheet knitted at the four corners and let down to the earth. Wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things and fowls of the air And there came a voice to him, rise, Peter, kill and eat. But Peter said, not so, Lord, for I've never eaten anything that is common or unclean. And the voice spake unto him again the second time, what God hath cleansed, that call not thou common. This was done thrice, or three times, and the vessel was received up again into heaven. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry of Simon's house and stood before the gate, and called and asked whether Simon, who was surnamed Peter, were lodged there.

While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, get thee down, and go with them, nothing doubting, for I have sent them." So God is saying, here you go, Peter. Peter is being sent now to the house of Cornelius, a Roman soldier, a centurion. Look what is said when he gets into Cornelius's house. Skip down to verse 28. And he said unto them, You know how that it is an unlawful thing for a man that is a Jew to keep company or come into one of another nation. But God has showed me that I should not call any man common or unclean. Now, let me clarify the word Jew in verse 28. He says, you know how that it is unlawful thing for a man that is a Jew to keep company or come into one of another nation. The word Jew here would refer to anyone from the Jewish nation or anyone that holds a Jewish religion.

Notice, if you would, there were more There were more individuals who went with Peter than just Peter himself. Let's get back up to verse 23. Then called he them in, that is those men that Cornelius sent, and lodged them. And on the morrow Peter went away with him, and certain brethren, whoever they were, from Joppa accompanied him.

Now, so here was the tradition. Now I'm going to explain something to you in just a moment. But here was the tradition. Here was the rule. Here was the ritual. If you were a Jew, if you were from the Jewish nation, if you held the Jewish religion, you did not go into the house of someone who was not a Jew. You have to remember that the Jews referred to the Samaritans as dogs. Wow. You remember the 10 northern tribes had been taken in captivity into Assyria. The king of Assyria sent all kind of heathen back into the land and populated it.

And those few Israelites who were left up there intermarried. And. The southern kingdom, the Jews had no dealings with them, they referred to them as dogs. Do you remember reading there in John chapter four, the woman at the well? Our Lord asked her for a drink of water, and she said, How is it that thou, being a Jew or Judean, asketh water of me, a woman of Samaria? For the Judeans have no dealings with the Samaritans." In other words, they don't even talk to us. I want you to see something interesting. I want you to look in your Bibles to Matthew chapter 15. This may surprise you, but it's just showing you the mentality, and this is the mentality that basically had to be dealt with, and our Lord, of course, dealt with it here very beautifully, and I love it. Notice in Matthew chapter 15, in verse, let's begin reading there with verse 21. Matthew 15, verse 21. Then the Bible says, in verse 21, then Jesus went and departed into the coast of Caesarea. I'm sorry, into the coast of Tyre and Sidon. And behold, a woman of Canaan came out of the same coast. Notice it's a woman of Canaan. She's not a Hebrew. She's a woman of Canaan. She came out of the same coast and cried to him, saying, Have mercy on me, O Lord, thou son of David.

My daughter is grievously vexed with the devil. But he answered her not a word, wouldn't even speak to her. And his disciples came and besought him, saying, Send her away, for she crieth after us. She's creating problems, get rid of her. But he answered and said, look what he told her. I'm not sent but to the lost sheep of the house of Israel. Then came she and worshipped him saying, Lord, help me. But he answered and said, it is not me to take the children's bread and cast it to dogs. What did our Lord call the woman?

He called her a dog. Now watch. And she said, truth, Lord, you want to call me a dog? I'll accept that. That's no problem. Truth, Lord. Yet the dogs or the puppies eat of the crumbs which fall from their master staple. Then Jesus entered and said in her, Oh, woman, great is thy faith. Be it in the even as thou wilt. And her daughter was made whole from that very hour. That amazing. And our Lord was testing her, and he called her a dog, because that's what they all were called, anyone who was not of the Jewish religion back at that particular time. In fact, that's what they still call anyone today who's not of the Jewish religion.

The term in the Hebrew is goyim, and we're counted not even as human. We're subhuman. We're simply dogs. So for the gospel, then, to be sent to other people and into other nations, the mentality of calling everyone a dog or common or unclean had to be dealt with. And God dealt with it primarily, to begin with, with Peter.

Now, here's what I'm trying to impress upon you. Peter knew the truth because he was the one that God used initially. While the law of God did indeed forbid intermarriage with the heathen, and forbade at the same time contracts and covenants with the heathen, the law did not forbid civility, compassion, and kindness. Let me show you. I want you to turn to your Bibles first of all to the book of Leviticus chapter 19, and let's look at verse 34. Leviticus 19, and verse 34. Just showing you, while God did demand separation from the other nations, He did not demand that you be unkind, uncivil, or uncompassionate. And Leviticus chapter 19, and verse 33. Let's read that. Leviticus 19, verse 33, and if a stranger sojourned with thee in your land, you shall not vex him. But the stranger that dwelleth you shall be unto you as one born among you, and thou shalt love him as thyself. For you were strangers in the land of Egypt. I am the Lord your God." So what did God say?

Paul's Rebuke of Peter at Antioch

When Peter withdrew from eating with Gentiles out of fear of the circumcision party, Paul publicly rebuked him for hypocrisy and for compromising the truth of the gospel.

So look in verse 11. He says, But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. Now, what did Peter do? I'm going to tell you and I'm going to show it to you. But Peter gave into an irrational fear that caused him to act unbiblically. James, the leader of the church at Jerusalem, was the Lord's brother. However, we are not told that James actually sent this delegation that came.

He may have, but he may not. They just came down from Jerusalem. They came down maybe from James. But that does not mean that James necessarily sent them. Obviously, let me point something out. You have to remember that the original believers were Jews. Do you understand that it takes time to see the implications and the applications of truth? You take someone who has been raised in Judaism all of their lives and let him get saved by the grace of God and trust in the Lord Jesus Christ. And guess what?

Now he's going to have to deal with all those rituals and all those traditions, all those ceremonies that he has been taught were his salvation. Take somebody that's been raised in the Roman Catholic Church. Yeah, you see what I'm saying? And you've been taught all your life, you have to go to the priest for confession, you have to do this, you have to do penance, you have to do that. And once you get out of that, and it takes a while, it doesn't matter. Everybody by nature is an Arminian. And once you see the doctrines of grace, I mean, it takes a while to filter everything in your mind and work out the proper applications. So Uh, it was the same thing here in the New Testament. Now watch this. I'm not excusing Peter, but I'm going to show you.

Look in your Bibles, whole Galatians two. We're coming right back there, but look in your Bibles, Acts chapter 21. I'm going to show you how zealous these individuals were for their rituals and their traditions. We're not talking now about God's moral law. We're talking about ceremonial rituals. Notice in Acts chapter 21, beginning there with verse 18. Acts 21, verse 18. In fact, read verse 17. And when we were come to Jerusalem, the brethren received us gladly.

And the day following, Paul went in with us unto James and the elders. Notice, and the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. And when they had heard it, they glorified the Lord and said unto him, Watch, thou seest, brother, how many thousands of the Jews there are which believe, and they are all zealous of the law. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses. saying that they ought not to circumcise their children, neither to walk after the customs. The customs. What is it therefore? The multitude must needs come together, for they will hear that thou art come. Do therefore this that we say unto thee. We have four men which have a vow on them. Take them and purify thyself with them and be at charges with them. They may shave their heads and all they may and that all may know. of these things whereof thou art, they were informed concerning thee are nothing, but that thou thyself also walkest orderly and keepest the law.

Now, I want you to notice something. They're not talking necessarily about the Gentiles. They're talking about people who were supposedly Jews. And they said, now, Paul, we've heard that you've been telling them not to be circumcised and not to keep the rituals. Not that Paul had said that. They just simply heard that. Of course, it would be appropriate for him to say that because none of those things say nor do they help say.

And so what are they saying now? All these Jews that are zealous for all these rituals, they're going to hear that you're come and we want them to know that you are really not like what they hear. So we've got some in that have a vow on them. So we want you to go through this little ritual and be at charges for them and shave your head. You see what I'm talking about? So, here are the Judaizers.

Now, I am not saying that James was a Judaizer. Nor am I saying that the believers in Jerusalem were Judaizers. But let me explain something to you. If Calvin wants to keep all the little rituals and traditions and ceremonies that he pleases and trust in Jesus Christ totally and completely. That's fine. That's him. But if he comes and says, look. All of you have to do like I'm doing. And you must keep my rituals and my customs and my traditions or else you are not saved. That's a total horse of a different color. So these people at Jerusalem, along with James were zealous for all their traditions, which is fine if they want to be zealous for those traditions.

Sooner or later, they they're gonna fall by the wayside anyhow, but for some to go to the to the extent that they're going to say, unless you do this, you're not saved. Well, that's what that Council of Jerusalem was all about. Peter was there. He spoke there. And again, I'm pointing out, this is not concerning the moral law. This is concerning. Ceremonies and rituals now look back in your Bibles to the Galatians chapter two, because here's what I really wanted to deal with. And I had to give you all this background just to deal with it. So look at it in Galatians two in verse 11. He said, but when Peter was come to Antioch, I would sit him to the face because he was to be blamed.

For before that certain came from James, he did eat with the Gentiles. In other words, he was eating with those who were not Jewish. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision, those who were Jews. And the other Jews, whoever they were there, dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation."

Now let me explain this to you. Here is what Paul is saying. Peter, you have played the hypocrite. You have caused others to play the hypocrite. When you see the word in verse 13, and the other Jews dissembled likewise, and then the latter part that Barnabas also carried away with their dissimulation. The Greek word literally is hypocrisy. The other Jews hypocritized also. That is, they dissembled or they played the hypocrite with him. And even Barnabas played the hypocrite. Now, before some came from James, Peter was happy and glad to eat with the Gentiles, those who were non-Jewish, but who were believers. But when those came from James, he separated himself. You know, the Bible says in Proverbs 29, verse 25, the fear of man bringeth a snare, the fear of man bringeth a snare. And in this instance, Peter feared men rather than God.

Now, we are not told exactly what happened. We're not told that these Jews from Jerusalem demanded that Peter separate himself. We're not told that they had a debate or dispute. We're not told that at all. We're not even told that Peter just silently said, well, maybe I better separate myself. Whatever happened, he did separate himself. He feared the effect their opposition, he feared their reproaches, he feared their report that they would make to those at Jerusalem, and he feared possibly that there might be an uproar by the Jews at Antioch who happen to reside there.

I don't know what all his fears were, but I do know that he played the hypocrite. He did not act in accord with the gospel. Now look at verse 14. Watch it. But when I saw that they walk not uprightly according to the truth of the gospel, please understand this. There is a principle here. The gospel is at stake. There is a gospel issue involved. He said, but when I saw that they walk 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 the Gentiles and not as do the Jews, Why compellest thou the Gentiles to live as do the Jews?

Now, let me ask you a question. Was Peter a Galilean or a Jew? Think about this. I've already told you that scripture does not contradict scripture. But yet Paul, In verse 14, looks at Peter and he knows he's a Galilean. He said, I said unto Peter before them all of thou being a Jew, livest after the manner of the Gentiles and not as do the Jews. Why compellest thou the Gentiles to live as the Jew?

Peter as a 'Jew' by Action, Not by Birth

Paul's phrase 'if thou, being a Jew' uses the Greek huparcho, meaning Peter was beginning to act like a religious Jew by observing their rituals, though he was a Galilean.

Now, let me explain something to you. And I'm going to give you the word as well. Peter. Was acting like a Jew. He was not a Jew. But he was becoming a religious Jew in the sense that now he's going to keep their rituals and their ceremony and their traditions. He was a Galilean, but by his actions, he was becoming Jewish. Now here is the Greek word. If you will look in verse 14, he said, being a Jew, the Greek word is huparcho, which means, look, it means to make a beginning, to come forth, and to be there.

So here's what Paul is saying. Peter, you're making a good beginning at becoming a Jew. How was he making a good beginning at coming at you by observing their little traditions and their rituals and their ceremonies? Now, let me just point something out to you. And I've already said this. Judaism is a religion. Has anybody in here ever heard of Sammy Davis, Jr., the black entertainer? Guess what? Before he died, he became a Jew. Well, did that turn him from black to white? Well, of course not. You don't change ethnicities. You don't change races. What did he do? He embraced the tenets. He embraced the rituals. He embraced the traditions of Judaism.

Now, I want you, if you can find it, turn to the little book of Esther, if you would, in the Old Testament. Everybody knows the story of Esther, or at least I hope you do. Nehemiah. and then Esther. Nehemiah chapter, I'm not Nehemiah, Esther chapter 8, right after the book of Nehemiah and Esther and then Job. So if you find Job and go back a few pages, you'll find Esther, okay? So, look at Esther chapter 8. You remember how Haman has been hanged on his own gallows. Mordecai has gotten now to be the prime minister, so to speak. And look what is said, and by the way, Ahasuerus was king, and this takes place in Persia. Okay? Persia. Alright, here we go. Look in Acts chapter 8 and verse 17.

Scripture Reading — Esther 8:17

And in every province and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day, And many of the people of the land became Jews, for fear that the Jews fell upon them."

Well, did those Persians then become Hebrews or did they become something else? No. How did they become Jews? They just simply embraced Judaism. That's all there was to it. They went to the rituals and the traditions of the Jews. So when you look back in Galatians chapter 2, What the Apostle Paul is saying is, Peter, you're making good headway at becoming a religious Jew. That is one that observes the rites and the traditions and the rituals of the Jews. Because you're separating yourself now. And by the way, Peter was the one to whom God showed that you don't call any man common or unclean.

Justification by Faith Alone vs. Works of the Law

Paul argues that no one is justified by works of the law but by faith in Christ. Adding any works to grace nullifies the gospel and makes Christ's death vain.

So he was denying a principle. I'm going to show you. Look in verse 15. Here's what the Apostle Paul says. We who are Jews by nature and not sinners of the Gentiles. Now is Paul claiming here that the Judeans by nature were not sinners? Well, of course not. When he says we who are Jews by nature, remember now, A Jew by nature would be someone who was born in the southern kingdom or someone who was a tribe of Judah. Now Paul could actually claim to be a Jew if he wanted to. How could he claim to be a Jew? Well, may I remind you that he was the tribe of Benjamin and it was Judah, Benjamin, and Simeon that had their inheritance in the southern kingdom. Moreover, help me out now, do you remember the Apostle Paul said that he was raised up in the strictest sect of our religion, a Pharisee of the Pharisees at the feet of Gamaliel. Oh yeah, he could claim that because that is exactly the way that he was raised.

Now, why is he saying here we who are Jews by nature are not sinners of the Gentiles? You have to remember that obviously the Jews were sinners. If you were to read Romans Chapter 2 and Romans Chapter 3, you will find in those passages in Romans Chapter 2, Paul condemns all the Jews. In Romans Chapter 3, he condemns all the Gentiles. He ends up saying there's none righteous, no not one, there's none that do good, there's none that understand it. They're all going out of the way. They're all become unprofitable. That's not what he's saying. What is he saying? Well, I want you to look in your Bibles to the book of Romans chapter 9 and I will show you what he's saying. And I will quote our Lord. In just a moment, look if you would in Romans chapter 9. And notice if you would please beginning there with verse 3. Here you go. Romans 9 verse 3.

For I could wish myself were a curse from Christ for my brethren, my kinsmen, according to the flesh. Now watch who are Israelites, not who are Jews, but who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises. Whose are the fathers, and of whom is concerning the flesh Christ came, who is over all. God bless forever. Amen. May I ask you, what tribe did Christ come from? Judah. Where was he born? In Judea. May I remind you what our Lord told the woman at the well in John chapter 4, the Samaritan woman. He said, salvation is of the Jews or salvation is of the Judah.

We know, she said, that Messiah cometh. And when he comes, he's going to straighten all this out. And our Lord said, I, that speaketh unto thee, am he. Salvation was standing right in front of her. So this is what Paul is talking about in this particular verse. Yes, salvation is coming through the tribe of Judah. Now, look what happens. Go back to Galatians chapter two. Remember now, Peter is acting contrary to the law. He's acting contrary to a gospel principle. He's pretending now that it matters about these little rituals and ceremonies. And so he says in verse 16, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ and not by the work of the law. For by the works of the law shall no flesh be justified." No one, absolutely no one can be saved by the law.

You can't separate yourself enough from sinners. You can't obey ritual enough, or regulation enough, or rule enough, or custom enough, or tradition enough. No! Salvation is not by the law. Look in verse 21. Look what he said. Galatians 3 or 2 in verse 21. I do not frustrate the grace of God, for if righteousness were come by the law, then Christ is dead in vain. Wow. So Paul looks at Peter and says, you're wrong. You are dead wrong. Instead of being a Galilean Christian, you're becoming a Galilean Jew.

You want everybody to keep these little rituals and these little traditions and these little customs that the Jews in Jerusalem are keeping. Why is it you paid for these Gentiles before these came from James? But after they got here, oh, you had to separate yourself and pretend like everybody had to do this and and observe these little rituals just like the Jews did. Was that rebuke well-deserved? Yes, it was well-deserved because the heart of the gospel was at stake. Let me show you. Look in Galatians three, beginning there with verse 10, Galatians three in verse 10. Paul says this for as many as are the works of the law are the curse for it is written curse. It is everyone that continues not in all the things which are written in the book of the law to do them. You want to keep a little of the ceremony of law. You better keep it all. If you want to keep the ceremonial law, you better keep the moral law. You want to keep the moral law? You better keep it all. Now, let's go watch. He says in verse 10, for as many as are the works of the Lord and of the curse for his written curse is everyone that continues not in all things which are written in the book of law do them, but that no man is justified by the law on the side of God, no matter how much you try to keep it, you can't. For it is evident that just shall live by faith and the law is not a faith, but the man that doeth them shall live in them.

Christ has redeemed us from the curse of the law being made a curse for us, for it is written, curse is everyone that hangeth on a tree. Now listen to me. Paul is not doing away with God's moral law. He is here talking about using the law as a means of justification. You can only be justified in one of two ways. You can either be justified by faith alone in the finished work of Jesus Christ, Or, you could be justified by works, by keeping the law, if you could keep that law personally, perfectly, and perpetually, which no man can. So actually, there's only one way to be justified. But when people deny justification by faith alone, the only thing left for them is the law. That's why Paul said, whosoever seeketh to be justified by the law, he's fallen from grace. Now, let me give you one quote in closing. Here is what John Calvin had to say on Galatians chapter two.

Application: Judaism and Christianity Are Opposites

Judaism teaches salvation by works; Christianity teaches salvation by grace. Churches must not add man-made rules and traditions as conditions for acceptance, but hold to God's Word alone.

The state of the case is here laid down. For the sake of the Jews, Peter had withdrawn himself from the Gentiles in order to drive them from the communion of the church unless they would relinquish the liberty of the gospel and submit to the yoke of the law. If Paul had been silent here, his whole doctrine fell. All the edification obtained by his ministry was ruined. It was therefore necessary that he should rise manfully and fight with courage. This shows us how cautiously we ought to guard against giving way to the opinions of men, lest an immoderate desire to please or an undue dread of giving offense should turn us aside from the right path. Now listen. If this might happen to Peter, how much more easily may it happen to us if we're not duly careful? Have you ever heard of an immoderate desire to please? Have you ever heard of an undue dread of giving offense? Let me ask another way. Have you ever heard of political correctness? Yes.

You follow what I'm saying? Paul says, Peter, you've compromised the gospel. You've compromised the gospel, and I'm rebuking you. Now, the point I want you to see today is this. In fact, a couple of them. The first one is this, that Judaism and Christianity are indeed opposites. They're opposites. They are not compatible. Judaism teaches salvation by works, and Christianity teaches salvation by grace. And then I want you to think about this. How many Baptist churches have become good little Jewish synagogues? Because instead of holding everyone accountable to the word of God and the law of God, they add this rule, this regulation, this custom and this tradition. And you're considered a good Christian if you do certain things according to the church's rituals and customs instead of what the word of God really clearly teaches. Stop and think about this.

I've been preaching for over 50 years now. I have known churches where men have attended that were liars, that were dishonest in business, that were adulterers, and yet they went to church Sunday morning, Sunday night, Wednesday night, they tithed, they visited, and the church would overlook all of their wickedness. because they were keeping the little rules and regulations and traditions of the church. We have to obey the word of God. That is our standard and nothing else. Father, in the name of Jesus Christ, we bow to thee this day. We thank you for your love, your grace, your mercy. Teach us, we pray, build us up in the most holy faith and give us grace to serve thee acceptably. with reverence and godly fear, in thy name we pray, amen.

Study Guide

Major Themes

Distinction between ethnic Judeans and religious Jews

Summary: Jesus and the apostles were Galileans or Judeans by birth, not adherents of the Jewish religion, which is based on Talmudic traditions and works-righteousness.

Evidence: Weaver states: 'Jesus Christ is a Judean by birth. But he was not a Jew. Because when you talk about Jews, Judaism is a religion.'

The gospel of justification by faith alone

Summary: Salvation is entirely by grace through faith in Christ, not by keeping the law or any ceremonial rituals. Adding works to grace corrupts the gospel.

Evidence: Weaver says: 'knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ... for by the works of the law shall no flesh be justified.'

Hypocrisy and fear of man in compromising the gospel

Summary: Peter's withdrawal from Gentile believers out of fear of the circumcision party was a hypocritical act that denied the truth of the gospel and led others astray.

Evidence: Weaver explains: 'Peter, you have played the hypocrite... he feared men rather than God.'

The danger of adding human traditions to the gospel

Summary: Churches can become like synagogues when they impose extra-biblical rules and traditions as measures of spirituality, overlooking genuine obedience to God's moral law.

Evidence: Weaver warns: 'How many Baptist churches have become good little Jewish synagogues? Because instead of holding everyone accountable to the word of God... they add this rule, this regulation, this custom and this tradition.'

The incompatibility of Judaism and Christianity

Summary: Judaism and Christianity are opposites: one teaches salvation by works, the other by grace. They cannot be mixed without destroying the gospel.

Evidence: Weaver states: 'Judaism and Christianity are indeed opposites. They're opposites. They are not compatible. Judaism teaches salvation by works, and Christianity teaches salvation by grace.'

Key Arguments

Peter was a Galilean, not a Jew, but acted like a religious Jew

Summary: Paul's rebuke 'if thou, being a Jew' uses a Greek word meaning 'beginning to be,' indicating Peter was adopting Jewish religious practices, not claiming ethnic identity.

Evidence: Weaver explains: 'the Greek word is huparcho, which means... to make a beginning, to come forth... Peter, you're making a good beginning at becoming a Jew.'

The Council of Jerusalem settled that Gentile converts need not keep ceremonial law

Summary: Acts 15 records the apostolic decree that Gentile believers were not required to be circumcised or keep the law of Moses, affirming salvation by grace alone.

Evidence: Weaver cites Acts 15:19-20: 'Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God...'

Paul's public rebuke of Peter was necessary to preserve the gospel

Summary: Peter's actions implied that Gentile Christians must adopt Jewish customs to be fully accepted, which undermined justification by faith. Paul's confrontation was a defense of gospel truth.

Evidence: Weaver quotes Calvin: 'If Paul had been silent here, his whole doctrine fell. All the edification obtained by his ministry was ruined.'

The law cannot justify; only faith in Christ can

Summary: No one can be saved by keeping the law, whether moral or ceremonial, because all have sinned. Justification is exclusively through faith in Christ's finished work.

Evidence: Weaver states: 'for by the works of the law shall no flesh be justified. No one, absolutely no one can be saved by the law.'

Adding works to grace is falling from the principle of grace

Summary: To seek justification by law-keeping is to abandon the realm of grace and place oneself under a curse, because no one can keep the whole law perfectly.

Evidence: Weaver explains: 'If you are going to try to be saved by keeping the law you have left, you have fallen from the realm of grace, and now you're in the realm of works.'

Scripture References

Galatians 2:1-16

Context: The primary text of the sermon, describing Paul's visit to Jerusalem and his confrontation with Peter at Antioch over the issue of Gentile inclusion.

Matthew 1:1

Context: Cited to show Jesus as the son of David and son of Abraham, establishing His Judean lineage.

Luke 1:32

Context: The angel Gabriel's announcement that Jesus would receive the throne of His father David, confirming His Davidic kingship.

Psalm 2:6-7

Context: God's decree setting His King on Zion, applied to Jesus as the begotten Son and King.

2 Kings 16:6

Context: The first occurrence of the word 'Jew' in the Bible, referring to people of the southern kingdom.

Acts 1:1-2, 11

Context: The apostles are addressed as 'men of Galilee,' indicating their northern origin, not Jewish.

John 11:7-8

Context: The disciples refer to 'the Jews' as those who sought to stone Jesus, distinguishing themselves from the Jews.

Acts 15:1-2, 5, 7-11, 19-20

Context: The Council of Jerusalem where it was determined that Gentile converts need not be circumcised or keep the law of Moses.

Galatians 5:1-4

Context: Paul warns that seeking justification by circumcision and law-keeping makes Christ of no effect and severs one from grace.

Galatians 6:12-15

Context: Paul condemns those who compel circumcision to avoid persecution and boast in the flesh, affirming that only a new creation matters.

Acts 10:9-28

Context: Peter's vision of the sheet and his visit to Cornelius, teaching that God shows no partiality and no person is common or unclean.

Leviticus 19:33-34

Context: God commands Israel to love the stranger as themselves, showing that separation did not mean unkindness.

Deuteronomy 10:19

Context: Reiterates the command to love the stranger, for Israel was once strangers in Egypt.

Deuteronomy 23:7

Context: Israel is commanded not to abhor an Edomite or an Egyptian, emphasizing kindness even toward historic enemies.

Acts 21:17-24

Context: James and the elders inform Paul of thousands of believing Jews zealous for the law, illustrating the cultural pressure to maintain customs.

Esther 8:17

Context: Many Persians 'became Jews' by embracing Judaism, showing that becoming a Jew was a religious conversion, not an ethnic change.

Romans 9:3-5

Context: Paul lists the privileges of Israelites, including the covenants and the giving of the law, and notes that Christ came from them according to the flesh.

John 4:22

Context: Jesus tells the Samaritan woman that 'salvation is of the Jews,' meaning it comes through the tribe of Judah.

Galatians 3:10-13

Context: Paul explains that those who rely on works of the law are under a curse, but Christ redeemed us from the curse by becoming a curse for us.

Proverbs 29:25

Context: The fear of man brings a snare, applied to Peter's fear of the circumcision party leading him into hypocrisy.

Historical References

John Calvin's commentary on Galatians 2

Context: Weaver quotes Calvin to emphasize the necessity of Paul's rebuke: 'If Paul had been silent here, his whole doctrine fell.'

Sammy Davis Jr. converting to Judaism

Context: Used as a modern example that becoming a Jew is a religious conversion, not an ethnic change, illustrating that Judaism is a religion.

The Council of Jerusalem (Acts 15)

Context: The early church council that decided Gentile converts were not required to be circumcised or keep the ceremonial law.

The Judaizers

Context: A group of professing Christians, some former Pharisees, who taught that circumcision and law-keeping were necessary for salvation, opposing Paul's gospel.

Herod the Great and Archelaus

Context: Mentioned in the context of Jesus' early life: Herod's massacre of infants and Archelaus' rule causing Joseph to settle in Nazareth.

Important Quotes

If thou, being a Jew, livest after the manner of the Gentiles and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

Significance: Paul's direct rebuke to Peter, highlighting the hypocrisy of imposing Jewish customs on Gentile believers.

Peter, you have played the hypocrite. You have caused others to play the hypocrite.

Significance: Summarizes Paul's accusation that Peter's actions were not just personally inconsistent but led others into sin.

Judaism and Christianity are indeed opposites. They're opposites. They are not compatible. Judaism teaches salvation by works, and Christianity teaches salvation by grace.

Significance: The concluding application that the two systems cannot be mixed without corrupting the gospel.

How many Baptist churches have become good little Jewish synagogues? Because instead of holding everyone accountable to the word of God and the law of God, they add this rule, this regulation, this custom and this tradition.

Significance: A pointed warning against legalism and man-made traditions replacing biblical standards in the church.

If Paul had been silent here, his whole doctrine fell. All the edification obtained by his ministry was ruined. It was therefore necessary that he should rise manfully and fight with courage.

Significance: Calvin's quote underscoring the critical nature of Paul's public rebuke for the preservation of the gospel.

Discussion Questions

How does the distinction between being a Judean by birth and a Jew by religion affect our understanding of the New Testament?

Context: Weaver argues that Jesus and the apostles were not Jews in the religious sense. How does this shape our reading of their conflicts with the Jewish leaders?

In what ways do modern churches add 'rules, regulations, customs, and traditions' that parallel the Judaizers' demands?

Context: Weaver warns that churches can become like synagogues by imposing extra-biblical standards. Can you identify examples?

Why was Peter's withdrawal from the Gentiles such a serious compromise of the gospel?

Context: Paul says Peter 'walked not uprightly according to the truth of the gospel.' What gospel truth was at stake?

How does the fear of man lead to hypocrisy and compromise in our own lives?

Context: Weaver cites Proverbs 29:25 and notes that Peter feared the circumcision party. How can we guard against similar fears?

What is the difference between keeping God's moral law and adding ceremonial or man-made requirements for salvation or acceptance?

Context: Weaver distinguishes between the moral law and ceremonial rituals. How do we rightly apply the law without falling into legalism?

How does the Council of Jerusalem's decision guide us in dealing with cultural or traditional practices in the church today?

Context: The council ruled that Gentile converts need not adopt Jewish customs. What principles can we draw for modern cross-cultural ministry?

Applications

Guard the gospel of grace against works-righteousness

Summary: Believers must be vigilant not to add any human works, rituals, or traditions as conditions for salvation or spiritual acceptance, lest they nullify the grace of God.

Evidence: Weaver states: 'If you are going to try to be saved by keeping the law you have left, you have fallen from the realm of grace, and now you're in the realm of works.'

Do not fear man more than God in matters of truth

Summary: Peter's fear of the circumcision party led him into hypocrisy. Christians must prioritize obedience to God over the approval of people, even when it is costly.

Evidence: Weaver says: 'the fear of man bringeth a snare... Peter feared men rather than God.'

Distinguish between biblical commands and man-made traditions

Summary: Churches must hold members accountable to God's moral law, not to extra-biblical rules that can mask ungodly behavior while promoting outward conformity.

Evidence: Weaver warns: 'the church would overlook all of their wickedness because they were keeping the little rules and regulations and traditions of the church.'

Publicly confront gospel compromise when necessary

Summary: Paul's example shows that when the truth of the gospel is at stake, public rebuke may be required to protect the church from error, even if it involves respected leaders.

Evidence: Weaver quotes Calvin: 'If Paul had been silent here, his whole doctrine fell... it was therefore necessary that he should rise manfully and fight with courage.'

Embrace the liberty of the gospel without abusing it

Summary: The gospel frees believers from the yoke of ceremonial law, but this liberty should not be used as an excuse for sin; rather, it should lead to grateful obedience.

Evidence: Weaver cites Galatians 5:1: 'Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T03:44:08Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T16:26:47Z

Clean Transcript

Jews, Judaism And Christianity - Part 3 of 5

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Let's open our Bibles then to the book of Galatians chapter 2. Galatians chapter 2. And for those who are visiting with us today, this is the third message in a five-part series. And although I will take time to review momentarily the first two, I think you'll be able to follow along quite easily. The title of this brief series is Jews, Judaism and Christianity. So look in Galatians chapter two, and we're going to be reading the first 16 verses, Galatians two and verse one.
#1 | 0:13 to 0:52 | cleaned
Then 14 years after I went up again to Jerusalem with Barnabas and took Titus with me also, I went up by revelation and communicated to them that gospel, which I preach among the Gentiles, but privately to them that were of reputation, lest by any means I should run or had run in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised. And that because of false brethren, unawares brought in, who came in privately to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage. To whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you.
#2 | 0:52 to 1:34 | cleaned
But of these who seem to be somewhat, whatsoever they were, make it no matter to me, God accepteth no man's person. For they who seem to be somewhat in conference added nothing to me." He's talking about the leaders there of the Church of Jerusalem. But, contrarywise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter. For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles.
#3 | 1:35 to 2:06 | cleaned
And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the heathen and they unto the circumcision. Only they would that we should remember the poor, the same which I also was for to do. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews assembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation. 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, not as do the Jews. Why compellest thou the Gentiles to live as do the Jews. We who are Jews by nature and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.
#4 | 2:07 to 3:15 | cleaned
Even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law, for by the works of the law shall no flesh be justified. I want to take just a little bit and review the first two messages. I pointed out in the first message how that Jesus Christ in the New Testament is called the king of the Jews. And I pointed out that he is indeed the king of the Judahites, not just simply because he was born in Judea, Bethlehem of Judea specifically, And not just simply because he was the tribe of Judah, but the Bible also tells us that he was indeed the true son of David. When you look at Matthew 1:1, it says the beginning of the generations of Jesus Christ, the son of David, the son of Abraham. And you remember when the angel Gabriel spoke to Mary in Luke chapter one, he said, I will give him quoting from God, the father, I will give him the throne of his father, David.
#5 | 3:16 to 4:17 | cleaned
So Jesus Christ then is the true son of David. and he's the true son of Abraham. Also, in Psalm 2 verses 6 and 7, God specifically ordained Jesus Christ to be king. He said, Yet have I set my king upon my holy hill of Zion. I will declare the decree the Lord has said unto me, Thou art my son. This day have I begotten thee. So I pointed out the fact that Jesus Christ is a Judean by birth.
#6 | 4:18 to 4:46 | cleaned
But he was not a Jew. Because when you talk about Jews, Judaism is a religion. You have to remember that Jesus Christ was conceived in Nazareth, which is in the northern kingdom. And of course, Joseph, with Mary, his wife, came down into the southern kingdom to be taxed. That's when he was born in Bethlehem of Judea. He lived in Judea less than two years. because Herod then murdered all the children two years and under when Christ had fled into Egypt with Joseph and Mary. And when Joseph and Mary came back from Egypt, God told them to come back. When they came and found out that Archelaus did rule in the room of Herod, they moved up to Nazareth.
#7 | 4:48 to 5:40 | cleaned
And there was a reason for that, because the scripture says he shall be called a Nazarene. So Jesus Christ, was only a Judean by birth. He was conceived in Nazareth in the Northern Kingdom. He lived and was raised in the Northern Kingdom as well. So he was a Judean. He was of the tribe of Judah, but he was not of the Jewish religion. The Jews hated him. They despised him. They crucified him because he was against their religion and against their Talmudic rituals and traditions.
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Now, let me remind you how the word Jew is used in the Old Testament and in the New Testament. I told you the very first time the word Jew occurred in the Bible was 2 Kings chapter 16 and verse 6. And it, of course, refers there to those people who were in the southern kingdom. OK, now here is how the word is used in the Hebrew. The Hebrew word is Yehudi.
#9 | 6:15 to 6:42 | cleaned
and it literally means a Judahite or a descendant of Judah. It is used in the Bible to describe a person or persons from the tribe of Judah, the kingdom of Judah, the land of Judah or Judea, the nation of Judah or the house of Judah, and anyone belonging to the tribe, land, nation, or house of Judah could be called a Judahite or which the slang is a Jew. It also in the Bible that I showed you this refers to the religion of the Jews, for the Apostle Paul said he profited in the Jews religion above many of his equals. When you get to the New Testament, the Greek word is Ioudaios, which literally means in simple terms, someone of the tribe of Judah or someone from the nation or country or land of Judea. So based upon the Hebrew and Greek words, there is certainly a limitation to that particular term. So I just showed you and tried to prove to you from scripture how our Lord was a Judean, but he was not a Jew.
#10 | 6:42 to 7:49 | cleaned
And we'll go a little further with that. I pointed out that none of the apostles of our Lord were Jews except one. And that was Judas Iscariot. And the name Iscariot tells us where he is from. He is from Kerioth, which is in the southern kingdom, which is below Hebron, which is going toward Edom. So obviously, you only had one who was a Jew or Judean or Judahite. And of course, I showed you from Joshua chapter 19, how Kerioth was the possession of the tribe of Judah. So, obviously then, these others were Galileans.
#11 | 7:49 to 8:39 | cleaned
Let me point out to you in Acts 1, verses 1 and 2, Luke wrote, The former treatise have I written unto thee, O Theophilus, of all that Jesus both began to do and to teach, until the day that he was taken up. After that, through the Holy Ghost, had given commandments to the apostles whom he had chosen. So, I emphasize the apostles whom he had chosen. And when you get to verse 11, when Jesus Christ is ascending up into heaven, the angel says, you men of Galilee, why stand you gazing up into heaven? The same Jesus which is taken up from you into heaven shall so come in like manner as you've seen him go into heaven. So he talks about those apostles as being Galileans.
#12 | 8:40 to 9:28 | cleaned
Now, you will remember last week we went through each apostle one at the time or two at the time, and showed you in the New Testament where they were from, and they were all from the Northern Kingdom, with the exception of Judah. When you get to Acts 1 in verse 13, all 11 of the apostles are named, and they were in the upper room. When you get to Acts chapter 2, the day of Pentecost, and they were out preaching, the Bible said, and they were all amazed and marveled, saying one to another, are not all these which speak Galileans. And I pointed out last week how that there was a difference in the accent between the Northern Kingdom and the Southern Kingdom because you remember when Peter went in, they said, surely you're one of them for your speech betrayeth you. And then again, they said your speech agreeth to them.
#13 | 9:28 to 10:27 | cleaned
Now, let me just point something out. I want you to hold Galatians 2. But I want you to turn in your Bibles and look at John chapter 11 in verse 8. I want you to see that not only Christ, but even the apostles distinguished themselves from the Jews. It's interesting when you look and I'm not going to go through all the scriptures on this, but this occurs several times. But look in John 11 and let's begin there with verse 7. John 11 verse 7.
#14 | 10:28 to 10:57 | cleaned
The Bible said, then after that, then after that, saith he to his disciples, that is, Jesus is speaking to them, and he saith unto them, let us go into Judea again. Remember now, Judea is a southern kingdom. Let us go into Judea again. His disciples, that is, those apostles, said unto him, Master, the Jews of late sought to stone thee, and goest thou thither again. You notice what they said, the Jews of late sought to stone thee, in other words, We're not Jews, you're not Jew, per se, but they're the ones who sought to stone thee. Now, before I finish, I'm going to show you another way that the term Jews is used in the New Testament. This will come mainly in the fifth message, but just pointing out the fact here that they are distinguishing themselves from the Jews.
#15 | 11:00 to 11:54 | cleaned
Now, let's go back in our Bibles to the book of Galatians chapter 2. I pointed out how Peter was indeed a Galilean, Peter and John his brother. But notice if you would, in John chapter 2, the Apostle Paul is speaking and he says this in verse 14. He's speaking to Peter and he says, 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 men of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
#16 | 11:54 to 12:32 | cleaned
Well, now wait a minute. Paul is here saying and calling Peter a Jew.
#17 | 12:33 to 12:39 | cleaned
Now we know that Scripture does not contradict itself. So that means this. If you have an interpretation of Scripture that contradicts other plain passages of Scripture. The Scripture is not wrong, your interpretation is wrong. So obviously you have to allow the context to interpret everything.
#18 | 12:41 to 13:06 | cleaned
Now let me tell you that in Galatians chapter 2, the beginning of this chapter deals with what you and I would call the Council at Jerusalem. Because Paul went to that council, and I will show you why a little bit later, but I want you to look at the first five verses in Galatians 2 again. Then 14 years after I went up again to Jerusalem with Barnabas and took Titus with me also.
#19 | 13:07 to 13:41 | cleaned
I went up by revelation, that is God directed him to go, and communicated unto them that that gospel which I preach among the Gentiles, but privately to them that were of reputation, that is, to James and Peter and John particularly, who were the leaders there. He said, I communicated to them privately, which were of reputation, lest by any means I should run or had run in vain. In other words, I'm making sure they understand before I have a general discussion.
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But neither Titus, who was with me being a Greek, was compelled to be circumcised. And that because of false brethren unawares brought in, who came in privately to spy out our liberty, which we have in Christ Jesus.
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Now watch, that they might bring us into bondage, to whom we gave place by subjection, no, not for an hour." Why? That the truth of the gospel might continue with you. So, Paul is saying that when he was at Jerusalem, at the council meeting there, there was no attempt made to compel him to submit to Jewish rights or customs. Moreover, he says there was no even attempt to make Titus circumcised, proving, first of all, that they had absolutely no jurisdiction over Paul, and secondly, that they did not intend to impose any rites or rituals upon those Gentile converts. Let me tell you, in the book of Galatians and elsewhere in the Bible, the Apostle Paul is fighting against the Judaizers. Now you're going to ask me, who were the Judaizers? You may know who the Herodians were and the Pharisees and the Sadducees, but who were the Judaizers?
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Well, let me answer for you in two ways. Number one, The Judaizers were the men that followed the Apostle Paul around and caused him the most heartache and the most grief because they attempted to seduce and to mislead his converts.
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Secondly, the Judaizers were men who professed faith in Jesus Christ, however, they taught If you really wanted to be saved, then you had to be circumcised and keep the law as well. So what they did was this. They mix works with grace. And actually what they were teaching was a synergism, a mixing of these two and saying salvation is not of God. Salvation is partly of God and partly of man. So they actually turn salvation into a work salvation.
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Now, if you will hold Galatians 2, but look in your Bibles to Acts chapter 15. In Acts chapter 15 and verse 5. We do not know who the leaders were in the Judaizer movement. But we do know that some of them were Pharisees. So if you will look in Acts chapter 15 and verse 5, the Word of God says this, Acts 15 verse 5, But there rose up certain of the sect of the Pharisees which believed.
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So these were professing Christians. But there rose up certain of the sect of the Pharisees which believed, saying that it was needful to circumcise them and to command them to keep the law of Moses. So these Judaizers then were saying, You've got to be circumcised. You've got to do these rites and these rituals and these traditions. Now, they were called Judaizers for lack of a more official term.
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Let me put it like this. They wanted to make Jews out of Gentile Christians. When you read the book of Galatians, the heretics in Galatia were Judaizers. They were individuals who professed to believe but at the same time they wanted a strict observance to certain Jewish rites and rituals. So let's go back and let me show you how the Apostle Paul is fighting them all through the book of Galatians very quickly. Notice Galatians chapter 5 and begin there with verse 1. Galatians 5 verse 1. Look what he says.
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Stand fast, therefore, in the liberty wherewith Christ hath made us free. and be not entangled again with the yoke of bondage. Now watch. Here's freedom versus bondage. He says, behold, I, Paul, say to you that if you be circumcised, Christ shall profit you nothing.
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Now let me just stop there. He is not saying if you're circumcised, you're lost. That's not what he's saying. Nor is he against circumcision. You know that circumcision was given to Abraham by God. Yeah, that's no problem. That's not what he's saying. You've got to consider it in the context. Watch. He said, But behold, I, Paul, say unto you that if you be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised that he is debtor to the whole law. Now let me just stop there. He is saying you can't pick and choose what parts of the law that you're going to obey. If you are going to say you need to obey this part of the law, Then he said, you have to obey every part of the law.
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Now look in verse four. He goes on to say, Christ has become of no effect unto you, whosoever of you are justified by the law, you're fallen from grace.
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Now, I've heard this verse used so many times to try to show and try to teach that someone could lose their salvation. That has nothing to do with salvation. What the Apostle Paul is saying is, look, There are two realms. There is the realm of grace, salvation by grace. There is the realm of the law, salvation by law. If you are going to try to be saved by keeping the law you have left, you have fallen from the realm of grace, and now you're in the realm of works. It's just that simple. So he's not teaching that people fall from grace and lose their salvation. He just says, There's only two ways that you can be saved, quote unquote, according to these Judaizers. One is by grace, the others by works. Obviously, you cannot be saved by works. But if you leave the realm of grace, you are falling into the realm of works. So the apostle is condemning these Judaizers. So if you look in Galatians chapter six, look what he says in verse 12, Galatians six and verse 12.
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He says, as many as desire to make a fair show in the flesh, They constrain you to be circumcised. That is, they're compelling you to be circumcised only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law, but it is our to have you circumcised that they may glory in your flesh. In other words, we've got these converts, we've got these followers. Then he says, but God forbid that I should glory save in the cross of our Lord Jesus Christ.
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by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature, or a new creation. So let me put it to you like this. Here's what the Judaizers wanted. The Judaizers wanted all who professed faith in Christ to attach themselves to ethnic Israel and live as they did. This question of keeping certain rites and rituals, even circumcision, was dealt with at the Council of Jerusalem.
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So, if you would hold Galatians 2 and go back in your Bibles to Acts chapter 15, I want you to look first of all at verses 1 and 2. Acts 15, verses 1 and 2. And certain men which came down from Judea taught the brethren. Now note they came from Judea. They taught the brethren and said, except you be circumcised after the law of Moses or after the manner of Moses, you cannot be saved.
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So it's a salvation requirement according to these Judaizers. Now watch. When therefore Paul and Barnabas had no small dissension and disputation with them, They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the apostles and elders about this question. Now, when the Bible says, wherefore, Paul and Barnabas had no small dissension and disputation with them. Let me put that in good South Georgia language.
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They had a knockdown drag out. Paul jumped all over them. Barnabas jumped all over them. And so they said, look, we need to settle this. We need to go to the apostles and elders who are at Jerusalem. So obviously, that is where they went. This is where this great council was held in order to determine this issue.
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Now, skip down, if you would, please, to verse 19 in Acts chapter 15. We're going to come back to Acts 15, but go down to verse 19. James is speaking, and he says this. Wherefore, my sentence is that we trouble not them which from among the Gentiles are turned to God, but that we write unto them that they abstain from pollution of idols, and from fornication, and from things strangled, and from blood.
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For Moses of old time hath in every city them that preach him being read in the synagogue every Sabbath day. Then pleased it the apostles and elders with the whole church that send chosen men of their own company to Antioch with Paul and Barnabas, namely Judas, surnamed Barsabas, and Silas, chief among the brethren. And they wrote letters by them after this manner. The apostles and elders and brethren send greeting unto the brethren, which are the Gentiles in Antioch and Syria and Cilicia.
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For as much as we've heard that certain which went out from us have troubled you with words, now watch, subverting your souls. saying you must be circumcised and keep the law to whom we gave no such commandment. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul, men that have hazard their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas who shall also tell you the same things by mouth for it seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things that you abstain from meats offered to idols, and from blood, and from things strangled, and from fornication, from which, if you keep yourselves, you shall do well, fare you well." Now, notice if you would, when you look back at verse 2 of Acts chapter 15, Paul and Barnabas did not entertain these people at all. In other words, they jumped all over them very quickly.
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When they came to the council at Jerusalem, I will show you, they also took care of them very quickly. Now, I want you to look back in your Bibles to Galatians chapter 2 verses 3 and 5. Here is what Paul is saying that took place at the council of Jerusalem. In Galatians 2 verse 3, He said, but neither Titus, who was with me being a Greek, was compelled to be circumcised. Now watch.
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And that because of, note this term, false brethren, unawares brought in, who came in privily or privately to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage. And he says this again, to whom we gave place by subjection No, not for an hour. Why? That the truth of the Gospel might continue with you.
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Now, so Paul said, we just simply did not give them any room at all. Now, I want you to look back in Acts chapter 15. Now, listen carefully. Here is the point that is clarified at the Council of Jerusalem. And it was this. the observance of Jewish rights was not necessary to salvation in any way whatsoever.
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Now, please remember, in Galatians chapter 2, and this is what I'm going to deal with, when Peter was come to Antioch, the Apostle Paul jumped all over him and dressed him down for his actions. Peter knew better. Not only was Peter at the council of Jerusalem, Peter actually spoke there. So look in Acts 15 and verse 7. Acts 15 verse 7, And when there had been much disputing, in other words, this matter had been argued back and forth, when there had been much disputing, Peter rose up and said unto them, Men and brethren, You know how that a good while ago God made choice among us that the Gentiles by
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my mouth should hear the word of the gospel and believe. And God which knoweth the hearts bare them witness giving them the Holy Ghost even as he did unto us and put no difference between us and them purifying their hearts by faith.
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Now therefore, now look at his language, now therefore why tempt ye God to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear. But we believe that through the grace of the Lord Jesus Christ, we shall be saved even as they." So, Peter is the one who is speaking. And he says, all of these rites and rituals and customs and traditions, he's not talking about God's moral law. He's talking about the ceremonial law and all the things that went along with the ceremonial law. He said our fathers were not able to bear it and neither are we. Now, look if you would please at verse 7 again. And when there had been much disputing, Peter rose up and said unto them, Men and brethren, you know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe.
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Now let me ask you a question. How did God make choice among the apostles for the Gentiles to hear the word and believe? Well, let's look in Acts chapter 10. And we'll begin reading there verse 9. Acts chapter 10 verse 9. You know this is the story of Cornelius. Cornelius lived in Caesarea. He was a centurion, which means he was a Roman soldier. He was also over a lot of men, maybe a hundred. That's what a centurion was, over a hundred men. So notice in Acts chapter 10, God is preparing Peter to go into the household of Cornelius. Acts 10 verse 9. And on the morrow, as they went on their journey and drew nigh to the city, Peter went up into the housetop to pray about the sixth hour. That would be noon.
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And he became very hungry and would have eaten. But while they made ready, he fell into a trance and saw heaven open and a certain vessel descending unto him as it had been a great sheet knitted at the four corners and let down to the earth. Wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things and fowls of the air And there came a voice to him, rise, Peter, kill and eat. But Peter said, not so, Lord, for I've never eaten anything that is common or unclean. And the voice spake unto him again the second time, what God hath cleansed, that call not thou common. This was done thrice, or three times, and the vessel was received up again into heaven. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry of Simon's house and stood before the gate, and called and asked whether Simon, who was surnamed Peter, were lodged there.
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While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, get thee down, and go with them, nothing doubting, for I have sent them." So God is saying, here you go, Peter. Peter is being sent now to the house of Cornelius, a Roman soldier, a centurion. Look what is said when he gets into Cornelius's house. Skip down to verse 28.
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And he said unto them, You know how that it is an unlawful thing for a man that is a Jew to keep company or come into one of another nation. But God has showed me that I should not call any man common or unclean. Now, let me clarify the word Jew in verse 28. He says, you know how that it is unlawful thing for a man that is a Jew to keep company or come into one of another nation. The word Jew here would refer to anyone from the Jewish nation or anyone that holds a Jewish religion.
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Notice, if you would, there were more There were more individuals who went with Peter than just Peter himself. Let's get back up to verse 23. Then called he them in, that is those men that Cornelius sent, and lodged them. And on the morrow Peter went away with him, and certain brethren, whoever they were, from Joppa accompanied him.
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Now, so here was the tradition. Now I'm going to explain something to you in just a moment. But here was the tradition. Here was the rule. Here was the ritual. If you were a Jew, if you were from the Jewish nation, if you held the Jewish religion, you did not go into the house of someone who was not a Jew. You have to remember that the Jews referred to the Samaritans as dogs. Wow. You remember the 10 northern tribes had been taken in captivity into Assyria. The king of Assyria sent all kind of heathen back into the land and populated it.
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And those few Israelites who were left up there intermarried. And. The southern kingdom, the Jews had no dealings with them, they referred to them as dogs. Do you remember reading there in John chapter four, the woman at the well? Our Lord asked her for a drink of water, and she said, How is it that thou, being a Jew or Judean, asketh water of me, a woman of Samaria? For the Judeans have no dealings with the Samaritans."
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In other words, they don't even talk to us. I want you to see something interesting. I want you to look in your Bibles to Matthew chapter 15. This may surprise you, but it's just showing you the mentality, and this is the mentality that basically had to be dealt with, and our Lord, of course, dealt with it here very beautifully, and I love it. Notice in Matthew chapter 15, in verse, let's begin reading there with verse 21. Matthew 15, verse 21. Then the Bible says, in verse 21, then Jesus went and departed into the coast of Caesarea. I'm sorry, into the coast of Tyre and Sidon. And behold, a woman of Canaan came out of the same coast. Notice it's a woman of Canaan. She's not a Hebrew. She's a woman of Canaan. She came out of the same coast and cried to him, saying, Have mercy on me, O Lord, thou son of David.
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My daughter is grievously vexed with the devil. But he answered her not a word, wouldn't even speak to her. And his disciples came and besought him, saying, Send her away, for she crieth after us. She's creating problems, get rid of her. But he answered and said, look what he told her. I'm not sent but to the lost sheep of the house of Israel. Then came she and worshipped him saying, Lord, help me. But he answered and said, it is not me to take the children's bread and cast it to dogs. What did our Lord call the woman?
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He called her a dog. Now watch. And she said, truth, Lord, you want to call me a dog? I'll accept that. That's no problem. Truth, Lord. Yet the dogs or the puppies eat of the crumbs which fall from their master staple. Then Jesus entered and said in her, Oh, woman, great is thy faith. Be it in the even as thou wilt. And her daughter was made whole from that very hour. That amazing. And our Lord was testing her, and he called her a dog, because that's what they all were called, anyone who was not of the Jewish religion back at that particular time. In fact, that's what they still call anyone today who's not of the Jewish religion.
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The term in the Hebrew is goyim, and we're counted not even as human. We're subhuman. We're simply dogs. So for the gospel, then, to be sent to other people and into other nations, the mentality of calling everyone a dog or common or unclean had to be dealt with. And God dealt with it primarily, to begin with, with Peter.
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Now, here's what I'm trying to impress upon you. Peter knew the truth because he was the one that God used initially. While the law of God did indeed forbid intermarriage with the heathen, and forbade at the same time contracts and covenants with the heathen, the law did not forbid civility, compassion, and kindness. Let me show you. I want you to turn to your Bibles first of all to the book of Leviticus chapter 19, and let's look at verse 34. Leviticus 19, and verse 34. Just showing you, while God did demand separation from the other nations, He did not demand that you be unkind, uncivil, or uncompassionate. And Leviticus chapter 19, and verse 33. Let's read that. Leviticus 19, verse 33, and if a stranger sojourned with thee in your land, you shall not vex him. But the stranger that dwelleth you shall be unto you as one born among you, and thou shalt love him as thyself. For you were strangers in the land of Egypt. I am the Lord your God." So what did God say?
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Some stranger come to live with you, that is in your city? God says, you're not to vex him. You're to love him as yourself. Because you were strangers yourself. You know what it's like to be a stranger. Turn in your Bibles to the book of Deuteronomy chapter 10 and look at verse 19. Deuteronomy chapter 10 and verse 19. Deuteronomy 10 verse 19. What does God say? Love you therefore the stranger, for you were strangers in the land of Egypt. So God commends us to love the stranger. Look if you would in Deuteronomy 23 and verse 7. Deuteronomy 23 and verse 7. Here it is again. Deuteronomy 23 and verse 7. God says, Thou shalt not abhor an Edomite. Now wait a minute.
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Do you remember Jacob and Esau? Esau is the father of Edom. The Edomites came from Esau. Thou shalt not abhor an Edomite. And the word abhor is a strong word for hate, for he is thy brother. Thou shalt not abhor an Egyptian, because thou wast a stranger in his land. Well, so God said, you don't marry them, and you may not necessarily have contracts and covenants with them.
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But on the other hand, he said, you still are to be kind and gracious and compassionate and loving. Listen carefully because I'm going to be dealing with Galatians chapter 2. I want you to see that Peter not only violated the law, he betrayed the gospel of Jesus Christ. He betrayed the doctrine of justification by faith alone. Consequently, when he came to Antioch, Paul confronted him to his face and dealt with him and exposed his evilness and his wickedness and condemned him for his actions. Because his actions were effectively denying the gospel of Jesus Christ.
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So look in verse 11. He says, But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. Now, what did Peter do? I'm going to tell you and I'm going to show it to you. But Peter gave into an irrational fear that caused him to act unbiblically. James, the leader of the church at Jerusalem, was the Lord's brother. However, we are not told that James actually sent this delegation that came.
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He may have, but he may not. They just came down from Jerusalem. They came down maybe from James. But that does not mean that James necessarily sent them. Obviously, let me point something out. You have to remember that the original believers were Jews. Do you understand that it takes time to see the implications and the applications of truth? You take someone who has been raised in Judaism all of their lives and let him get saved by the grace of God and trust in the Lord Jesus Christ. And guess what?
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Now he's going to have to deal with all those rituals and all those traditions, all those ceremonies that he has been taught were his salvation. Take somebody that's been raised in the Roman Catholic Church. Yeah, you see what I'm saying? And you've been taught all your life, you have to go to the priest for confession, you have to do this, you have to do penance, you have to do that.
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And once you get out of that, and it takes a while, it doesn't matter. Everybody by nature is an Arminian. And once you see the doctrines of grace, I mean, it takes a while to filter everything in your mind and work out the proper applications. So Uh, it was the same thing here in the New Testament. Now watch this. I'm not excusing Peter, but I'm going to show you.
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Look in your Bibles, whole Galatians two. We're coming right back there, but look in your Bibles, Acts chapter 21. I'm going to show you how zealous these individuals were for their rituals and their traditions. We're not talking now about God's moral law. We're talking about ceremonial rituals. Notice in Acts chapter 21, beginning there with verse 18. Acts 21, verse 18. In fact, read verse 17. And when we were come to Jerusalem, the brethren received us gladly.
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And the day following, Paul went in with us unto James and the elders. Notice, and the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. And when they had heard it, they glorified the Lord and said unto him, Watch, thou seest, brother, how many thousands of the Jews there are which believe, and they are all zealous of the law. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses.
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saying that they ought not to circumcise their children, neither to walk after the customs. The customs. What is it therefore? The multitude must needs come together, for they will hear that thou art come. Do therefore this that we say unto thee. We have four men which have a vow on them. Take them and purify thyself with them and be at charges with them. They may shave their heads and all they may and that all may know. of these things whereof thou art, they were informed concerning thee are nothing, but that thou thyself also walkest orderly and keepest the law.
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Now, I want you to notice something. They're not talking necessarily about the Gentiles. They're talking about people who were supposedly Jews. And they said, now, Paul, we've heard that you've been telling them not to be circumcised and not to keep the rituals. Not that Paul had said that. They just simply heard that. Of course, it would be appropriate for him to say that because none of those things say nor do they help say.
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And so what are they saying now? All these Jews that are zealous for all these rituals, they're going to hear that you're come and we want them to know that you are really not like what they hear. So we've got some in that have a vow on them. So we want you to go through this little ritual and be at charges for them and shave your head.
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You see what I'm talking about? So, here are the Judaizers.
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Now, I am not saying that James was a Judaizer. Nor am I saying that the believers in Jerusalem were Judaizers. But let me explain something to you. If Calvin wants to keep all the little rituals and traditions and ceremonies that he pleases and trust in Jesus Christ totally and completely. That's fine. That's him. But if he comes and says, look. All of you have to do like I'm doing. And you must keep my rituals and my customs and my traditions or else you are not saved. That's a total horse of a different color. So these people at Jerusalem, along with James were zealous for all their traditions, which is fine if they want to be zealous for those traditions.
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Sooner or later, they they're gonna fall by the wayside anyhow, but for some to go to the to the extent that they're going to say, unless you do this, you're not saved. Well, that's what that Council of Jerusalem was all about. Peter was there. He spoke there. And again, I'm pointing out, this is not concerning the moral law. This is concerning. Ceremonies and rituals now look back in your Bibles to the Galatians chapter two, because here's what I really wanted to deal with. And I had to give you all this background just to deal with it. So look at it in Galatians two in verse 11. He said, but when Peter was come to Antioch, I would sit him to the face because he was to be blamed.
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For before that certain came from James, he did eat with the Gentiles. In other words, he was eating with those who were not Jewish. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision, those who were Jews. And the other Jews, whoever they were there, dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation."
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Now let me explain this to you. Here is what Paul is saying. Peter, you have played the hypocrite. You have caused others to play the hypocrite. When you see the word in verse 13, and the other Jews dissembled likewise, and then the latter part that Barnabas also carried away with their dissimulation. The Greek word literally is hypocrisy. The other Jews hypocritized also. That is, they dissembled or they played the hypocrite with him. And even Barnabas played the hypocrite. Now, before some came from James, Peter was happy and glad to eat with the Gentiles, those who were non-Jewish, but who were believers. But when those came from James, he separated himself. You know, the Bible says in Proverbs 29, verse 25, the fear of man bringeth a snare, the fear of man bringeth a snare. And in this instance, Peter feared men rather than God.
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Now, we are not told exactly what happened. We're not told that these Jews from Jerusalem demanded that Peter separate himself. We're not told that they had a debate or dispute. We're not told that at all. We're not even told that Peter just silently said, well, maybe I better separate myself. Whatever happened, he did separate himself. He feared the effect their opposition, he feared their reproaches, he feared their report that they would make to those at Jerusalem, and he feared possibly that there might be an uproar by the Jews at Antioch who happen to reside there.
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I don't know what all his fears were, but I do know that he played the hypocrite. He did not act in accord with the gospel.
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Now look at verse 14. Watch it. But when I saw that they walk not uprightly according to the truth of the gospel, please understand this. There is a principle here. The gospel is at stake. There is a gospel issue involved. He said, but when I saw that they walk 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 the Gentiles and not as do the Jews, Why compellest thou the Gentiles to live as do the Jews?
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Now, let me ask you a question. Was Peter a Galilean or a Jew? Think about this. I've already told you that scripture does not contradict scripture. But yet Paul, In verse 14, looks at Peter and he knows he's a Galilean. He said, I said unto Peter before them all of thou being a Jew, livest after the manner of the Gentiles and not as do the Jews. Why compellest thou the Gentiles to live as the Jew?
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Now, let me explain something to you. And I'm going to give you the word as well. Peter. Was acting like a Jew. He was not a Jew. But he was becoming a religious Jew in the sense that now he's going to keep their rituals and their ceremony and their traditions. He was a Galilean, but by his actions, he was becoming Jewish. Now here is the Greek word. If you will look in verse 14, he said, being a Jew, the Greek word is huparcho, which means, look, it means to make a beginning, to come forth, and to be there.
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So here's what Paul is saying. Peter, you're making a good beginning at becoming a Jew. How was he making a good beginning at coming at you by observing their little traditions and their rituals and their ceremonies?
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Now, let me just point something out to you. And I've already said this. Judaism is a religion. Has anybody in here ever heard of Sammy Davis, Jr., the black entertainer? Guess what? Before he died, he became a Jew. Well, did that turn him from black to white? Well, of course not. You don't change ethnicities. You don't change races. What did he do? He embraced the tenets. He embraced the rituals. He embraced the traditions of Judaism.
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Now, I want you, if you can find it, turn to the little book of Esther, if you would, in the Old Testament. Everybody knows the story of Esther, or at least I hope you do. Nehemiah. and then Esther. Nehemiah chapter, I'm not Nehemiah, Esther chapter 8, right after the book of Nehemiah and Esther and then Job. So if you find Job and go back a few pages, you'll find Esther, okay? So, look at Esther chapter 8.
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You remember how Haman has been hanged on his own gallows. Mordecai has gotten now to be the prime minister, so to speak. And look what is said, and by the way, Ahasuerus was king, and this takes place in Persia. Okay? Persia. Alright, here we go. Look in Acts chapter 8 and verse 17. And in every province and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day, And many of the people of the land became Jews, for fear that the Jews fell upon them."
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Well, did those Persians then become Hebrews or did they become something else? No. How did they become Jews? They just simply embraced Judaism. That's all there was to it. They went to the rituals and the traditions of the Jews. So when you look back in Galatians chapter 2, What the Apostle Paul is saying is, Peter, you're making good headway at becoming a religious Jew. That is one that observes the rites and the traditions and the rituals of the Jews. Because you're separating yourself now. And by the way, Peter was the one to whom God showed that you don't call any man common or unclean.
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So he was denying a principle. I'm going to show you. Look in verse 15. Here's what the Apostle Paul says. We who are Jews by nature and not sinners of the Gentiles. Now is Paul claiming here that the Judeans by nature were not sinners? Well, of course not. When he says we who are Jews by nature, remember now, A Jew by nature would be someone who was born in the southern kingdom or someone who was a tribe of Judah. Now Paul could actually claim to be a Jew if he wanted to. How could he claim to be a Jew? Well, may I remind you that he was the tribe of Benjamin and it was Judah, Benjamin, and Simeon that had their inheritance in the southern kingdom. Moreover, help me out now, do you remember the Apostle Paul said that he was raised up in the strictest sect of our religion, a Pharisee of the Pharisees at the feet of Gamaliel. Oh yeah, he could claim that because that is exactly the way that he was raised.
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Now, why is he saying here we who are Jews by nature are not sinners of the Gentiles? You have to remember that obviously the Jews were sinners. If you were to read Romans Chapter 2 and Romans Chapter 3, you will find in those passages in Romans Chapter 2, Paul condemns all the Jews. In Romans Chapter 3, he condemns all the Gentiles. He ends up saying there's none righteous, no not one, there's none that do good, there's none that understand it.
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They're all going out of the way. They're all become unprofitable. That's not what he's saying. What is he saying? Well, I want you to look in your Bibles to the book of Romans chapter 9 and I will show you what he's saying. And I will quote our Lord. In just a moment, look if you would in Romans chapter 9. And notice if you would please beginning there with verse 3. Here you go. Romans 9 verse 3.
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For I could wish myself were a curse from Christ for my brethren, my kinsmen, according to the flesh. Now watch who are Israelites, not who are Jews, but who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises. Whose are the fathers, and of whom is concerning the flesh Christ came, who is over all. God bless forever. Amen. May I ask you, what tribe did Christ come from? Judah. Where was he born? In Judea. May I remind you what our Lord told the woman at the well in John chapter 4, the Samaritan woman. He said, salvation is of the Jews or salvation is of the Judah.
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We know, she said, that Messiah cometh. And when he comes, he's going to straighten all this out. And our Lord said, I, that speaketh unto thee, am he. Salvation was standing right in front of her. So this is what Paul is talking about in this particular verse. Yes, salvation is coming through the tribe of Judah. Now, look what happens. Go back to Galatians chapter two. Remember now, Peter is acting contrary to the law. He's acting contrary to a gospel principle. He's pretending now that it matters about these little rituals and ceremonies. And so he says in verse 16, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ and not by the work of the law. For by the works of the law shall no flesh be justified." No one, absolutely no one can be saved by the law.
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You can't separate yourself enough from sinners. You can't obey ritual enough, or regulation enough, or rule enough, or custom enough, or tradition enough. No! Salvation is not by the law. Look in verse 21. Look what he said. Galatians 3 or 2 in verse 21. I do not frustrate the grace of God, for if righteousness were come by the law, then Christ is dead in vain. Wow. So Paul looks at Peter and says, you're wrong. You are dead wrong. Instead of being a Galilean Christian, you're becoming a Galilean Jew.
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You want everybody to keep these little rituals and these little traditions and these little customs that the Jews in Jerusalem are keeping. Why is it you paid for these Gentiles before these came from James? But after they got here, oh, you had to separate yourself and pretend like everybody had to do this and and observe these little rituals just like the Jews did. Was that rebuke well-deserved? Yes, it was well-deserved because the heart of the gospel was at stake. Let me show you.
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Look in Galatians three, beginning there with verse 10, Galatians three in verse 10. Paul says this for as many as are the works of the law are the curse for it is written curse. It is everyone that continues not in all the things which are written in the book of the law to do them. You want to keep a little of the ceremony of law. You better keep it all. If you want to keep the ceremonial law, you better keep the moral law. You want to keep the moral law? You better keep it all. Now, let's go watch. He says in verse 10, for as many as are the works of the Lord and of the curse for his written curse is everyone that continues not in all things which are written in the book of law do them, but that no man is justified by the law on the side of God, no matter how much you try to keep it, you can't. For it is evident that just shall live by faith and the law is not a faith, but the man that doeth them shall live in them.
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Christ has redeemed us from the curse of the law being made a curse for us, for it is written, curse is everyone that hangeth on a tree. Now listen to me. Paul is not doing away with God's moral law. He is here talking about using the law as a means of justification. You can only be justified in one of two ways. You can either be justified by faith alone in the finished work of Jesus Christ, Or, you could be justified by works, by keeping the law, if you could keep that law personally, perfectly, and perpetually, which no man can. So actually, there's only one way to be justified. But when people deny justification by faith alone, the only thing left for them is the law. That's why Paul said, whosoever seeketh to be justified by the law, he's fallen from grace. Now, let me give you one quote in closing. Here is what John Calvin had to say on Galatians chapter two.
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The state of the case is here laid down. For the sake of the Jews, Peter had withdrawn himself from the Gentiles in order to drive them from the communion of the church unless they would relinquish the liberty of the gospel and submit to the yoke of the law. If Paul had been silent here, his whole doctrine fell. All the edification obtained by his ministry was ruined. It was therefore necessary that he should rise manfully and fight with courage.
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This shows us how cautiously we ought to guard against giving way to the opinions of men, lest an immoderate desire to please or an undue dread of giving offense should turn us aside from the right path. Now listen. If this might happen to Peter, how much more easily may it happen to us if we're not duly careful? Have you ever heard of an immoderate desire to please? Have you ever heard of an undue dread of giving offense? Let me ask another way. Have you ever heard of political correctness? Yes.
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You follow what I'm saying? Paul says, Peter, you've compromised the gospel. You've compromised the gospel, and I'm rebuking you.
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Now, the point I want you to see today is this. In fact, a couple of them. The first one is this, that Judaism and Christianity are indeed opposites. They're opposites. They are not compatible. Judaism teaches salvation by works, and Christianity teaches salvation by grace. And then I want you to think about this. How many Baptist churches have become good little Jewish synagogues? Because instead of holding everyone accountable to the word of God and the law of God, they add this rule, this regulation, this custom and this tradition. And you're considered a good Christian if you do certain things according to the church's rituals and customs instead of what the word of God really clearly teaches. Stop and think about this.
#97 | 1:05:59 to 1:07:09 | cleaned
I've been preaching for over 50 years now. I have known churches where men have attended that were liars, that were dishonest in business, that were adulterers, and yet they went to church Sunday morning, Sunday night, Wednesday night, they tithed, they visited, and the church would overlook all of their wickedness. because they were keeping the little rules and regulations and traditions of the church. We have to obey the word of God.
#98 | 1:07:10 to 1:07:52 | cleaned
That is our standard and nothing else. Father, in the name of Jesus Christ, we bow to thee this day. We thank you for your love, your grace, your mercy. Teach us, we pray, build us up in the most holy faith and give us grace to serve thee acceptably. with reverence and godly fear, in thy name we pray, amen.
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so
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T03:44:08Z

Jews, Judaism And Christianity - Part 3 of 5

John Weaver | Freedom Ministries

In this third message of the series, Pastor John Weaver examines Galatians 2 to show that Judaism and Christianity are incompatible systems of salvation. He reviews that Jesus was a Judean by birth but not a Jew by religion, and that the apostles were Galileans, not Jews. The core of the message focuses on Paul's confrontation with Peter at Antioch, where Peter's withdrawal from Gentile believers under pressure from certain men from James was a hypocritical denial of the gospel of justification by faith alone. Weaver argues that Peter, though a Galilean, was acting like a religious Jew by observing ceremonial separations, thereby compelling Gentiles to live as Jews. The sermon emphasizes that salvation is by grace through faith, not by works of the law, and warns against adding man-made rules and traditions to the gospel.

Introduction and Scripture Reading

Weaver introduces the third message in the series and reads Galatians 2:1-16, which sets the stage for the confrontation between Paul and Peter.

But of these who seem to be somewhat, whatsoever they were, make it no matter to me, God accepteth no man's person. For they who seem to be somewhat in conference added nothing to me.

Scripture Reading — Galatians 2:1-16

" He's talking about the leaders there of the Church of Jerusalem. But, contrarywise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter. For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the heathen and they unto the circumcision. Only they would that we should remember the poor, the same which I also was for to do. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews assembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation. 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, not as do the Jews. Why compellest thou the Gentiles to live as do the Jews. We who are Jews by nature and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.

Review of Previous Messages: Jesus as Judean, Not a Jew

Weaver reviews that Jesus was a Judean by birth (tribe of Judah, born in Bethlehem) but not a Jew by religion, as He opposed Jewish traditions and was crucified by them.

Biblical Usage of 'Jew' and the Apostles' Identity

The term 'Jew' (Yehudi/Ioudaios) refers to descendants of Judah or inhabitants of Judea. The apostles were Galileans, not Jews, except Judas Iscariot, and they distinguished themselves from the Jews.

The Judaizers and the Council at Jerusalem

Scripture Reading — Acts 15:1-2, 5, 7-11, 19-20

For as much as we've heard that certain which went out from us have troubled you with words, now watch, subverting your souls. saying you must be circumcised and keep the law to whom we gave no such commandment. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul, men that have hazard their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas who shall also tell you the same things by mouth for it seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things that you abstain from meats offered to idols, and from blood, and from things strangled, and from fornication, from which, if you keep yourselves, you shall do well, fare you well." Now, notice if you would, when you look back at verse 2 of Acts chapter 15, Paul and Barnabas did not entertain these people at all. In other words, they jumped all over them very quickly.

Peter's Vision and the Inclusion of Gentiles

God prepared Peter through a vision to go to Cornelius, showing that no person should be called common or unclean. Peter understood that salvation is by grace, not by ceremonial law.

Paul's Rebuke of Peter at Antioch

When Peter withdrew from eating with Gentiles out of fear of the circumcision party, Paul publicly rebuked him for hypocrisy and for compromising the truth of the gospel.

Peter as a 'Jew' by Action, Not by Birth

Paul's phrase 'if thou, being a Jew' uses the Greek huparcho, meaning Peter was beginning to act like a religious Jew by observing their rituals, though he was a Galilean.

Scripture Reading — Esther 8:17

And in every province and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day, And many of the people of the land became Jews, for fear that the Jews fell upon them."

Justification by Faith Alone vs. Works of the Law

Paul argues that no one is justified by works of the law but by faith in Christ. Adding any works to grace nullifies the gospel and makes Christ's death vain.

Application: Judaism and Christianity Are Opposites

Judaism teaches salvation by works; Christianity teaches salvation by grace. Churches must not add man-made rules and traditions as conditions for acceptance, but hold to God's Word alone.

Jews, Judaism And Christianity - Part 3 of 5

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	FWqVfwMu2VM
Subject	New Testament Studies
Course	Romans: Justification, Faith, and Imputed Righteousness: Who is Israel?
Genre	Sermon
Date	2015-09-20
Dictation Name
Book	Book 088: Jews, Judaism And Christianity — Chapter 3
Source Timed Segments	100

Lecture Guide

Outline

Introduction and Scripture Reading: Weaver introduces the third message in the series and reads Galatians 2:1-16, which sets the stage for the confrontation between Paul and Peter.
Review of Previous Messages: Jesus as Judean, Not a Jew: Weaver reviews that Jesus was a Judean by birth (tribe of Judah, born in Bethlehem) but not a Jew by religion, as He opposed Jewish traditions and was crucified by them.
Biblical Usage of 'Jew' and the Apostles' Identity: The term 'Jew' (Yehudi/Ioudaios) refers to descendants of Judah or inhabitants of Judea. The apostles were Galileans, not Jews, except Judas Iscariot, and they distinguished themselves from the Jews.
The Judaizers and the Council at Jerusalem: Paul fought against Judaizers who taught that circumcision and law-keeping were necessary for salvation. The Council of Jerusalem (Acts 15) ruled that Gentile believers were not required to observe Jewish ceremonies.
Peter's Vision and the Inclusion of Gentiles: God prepared Peter through a vision to go to Cornelius, showing that no person should be called common or unclean. Peter understood that salvation is by grace, not by ceremonial law.
Paul's Rebuke of Peter at Antioch: When Peter withdrew from eating with Gentiles out of fear of the circumcision party, Paul publicly rebuked him for hypocrisy and for compromising the truth of the gospel.
Peter as a 'Jew' by Action, Not by Birth: Paul's phrase 'if thou, being a Jew' uses the Greek huparcho, meaning Peter was beginning to act like a religious Jew by observing their rituals, though he was a Galilean.
Justification by Faith Alone vs. Works of the Law: Paul argues that no one is justified by works of the law but by faith in Christ. Adding any works to grace nullifies the gospel and makes Christ's death vain.
Application: Judaism and Christianity Are Opposites: Judaism teaches salvation by works; Christianity teaches salvation by grace. Churches must not add man-made rules and traditions as conditions for acceptance, but hold to God's Word alone.

Major Themes

Key Arguments

Peter was a Galilean, not a Jew, but acted like a religious Jew

Paul's rebuke 'if thou, being a Jew' uses a Greek word meaning 'beginning to be,' indicating Peter was adopting Jewish religious practices, not claiming ethnic identity.

Weaver explains: 'the Greek word is huparcho, which means... to make a beginning, to come forth... Peter, you're making a good beginning at becoming a Jew.'

The Council of Jerusalem settled that Gentile converts need not keep ceremonial law

Acts 15 records the apostolic decree that Gentile believers were not required to be circumcised or keep the law of Moses, affirming salvation by grace alone.

Weaver cites Acts 15:19-20: 'Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God...'

Paul's public rebuke of Peter was necessary to preserve the gospel

Peter's actions implied that Gentile Christians must adopt Jewish customs to be fully accepted, which undermined justification by faith. Paul's confrontation was a defense of gospel truth.

Weaver quotes Calvin: 'If Paul had been silent here, his whole doctrine fell. All the edification obtained by his ministry was ruined.'

The law cannot justify; only faith in Christ can

No one can be saved by keeping the law, whether moral or ceremonial, because all have sinned. Justification is exclusively through faith in Christ's finished work.

Weaver states: 'for by the works of the law shall no flesh be justified. No one, absolutely no one can be saved by the law.'

Adding works to grace is falling from the principle of grace

To seek justification by law-keeping is to abandon the realm of grace and place oneself under a curse, because no one can keep the whole law perfectly.

Weaver explains: 'If you are going to try to be saved by keeping the law you have left, you have fallen from the realm of grace, and now you're in the realm of works.'

Scripture References

Galatians 2:1-16: The primary text of the sermon, describing Paul's visit to Jerusalem and his confrontation with Peter at Antioch over the issue of Gentile inclusion.
Matthew 1:1: Cited to show Jesus as the son of David and son of Abraham, establishing His Judean lineage.
Luke 1:32: The angel Gabriel's announcement that Jesus would receive the throne of His father David, confirming His Davidic kingship.
Psalm 2:6-7: God's decree setting His King on Zion, applied to Jesus as the begotten Son and King.
2 Kings 16:6: The first occurrence of the word 'Jew' in the Bible, referring to people of the southern kingdom.
Acts 1:1-2, 11: The apostles are addressed as 'men of Galilee,' indicating their northern origin, not Jewish.
John 11:7-8: The disciples refer to 'the Jews' as those who sought to stone Jesus, distinguishing themselves from the Jews.
Acts 15:1-2, 5, 7-11, 19-20: The Council of Jerusalem where it was determined that Gentile converts need not be circumcised or keep the law of Moses.
Galatians 5:1-4: Paul warns that seeking justification by circumcision and law-keeping makes Christ of no effect and severs one from grace.
Galatians 6:12-15: Paul condemns those who compel circumcision to avoid persecution and boast in the flesh, affirming that only a new creation matters.
Acts 10:9-28: Peter's vision of the sheet and his visit to Cornelius, teaching that God shows no partiality and no person is common or unclean.
Leviticus 19:33-34: God commands Israel to love the stranger as themselves, showing that separation did not mean unkindness.
Deuteronomy 10:19: Reiterates the command to love the stranger, for Israel was once strangers in Egypt.
Deuteronomy 23:7: Israel is commanded not to abhor an Edomite or an Egyptian, emphasizing kindness even toward historic enemies.
Acts 21:17-24: James and the elders inform Paul of thousands of believing Jews zealous for the law, illustrating the cultural pressure to maintain customs.
Esther 8:17: Many Persians 'became Jews' by embracing Judaism, showing that becoming a Jew was a religious conversion, not an ethnic change.
Romans 9:3-5: Paul lists the privileges of Israelites, including the covenants and the giving of the law, and notes that Christ came from them according to the flesh.
John 4:22: Jesus tells the Samaritan woman that 'salvation is of the Jews,' meaning it comes through the tribe of Judah.
Galatians 3:10-13: Paul explains that those who rely on works of the law are under a curse, but Christ redeemed us from the curse by becoming a curse for us.
Proverbs 29:25: The fear of man brings a snare, applied to Peter's fear of the circumcision party leading him into hypocrisy.

Historical References

John Calvin's commentary on Galatians 2: Weaver quotes Calvin to emphasize the necessity of Paul's rebuke: 'If Paul had been silent here, his whole doctrine fell.'
Sammy Davis Jr. converting to Judaism: Used as a modern example that becoming a Jew is a religious conversion, not an ethnic change, illustrating that Judaism is a religion.
The Council of Jerusalem (Acts 15): The early church council that decided Gentile converts were not required to be circumcised or keep the ceremonial law.
The Judaizers: A group of professing Christians, some former Pharisees, who taught that circumcision and law-keeping were necessary for salvation, opposing Paul's gospel.
Herod the Great and Archelaus: Mentioned in the context of Jesus' early life: Herod's massacre of infants and Archelaus' rule causing Joseph to settle in Nazareth.

Important Quotes

If thou, being a Jew, livest after the manner of the Gentiles and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

Paul's direct rebuke to Peter, highlighting the hypocrisy of imposing Jewish customs on Gentile believers.

Peter, you have played the hypocrite. You have caused others to play the hypocrite.

Summarizes Paul's accusation that Peter's actions were not just personally inconsistent but led others into sin.

Judaism and Christianity are indeed opposites. They're opposites. They are not compatible. Judaism teaches salvation by works, and Christianity teaches salvation by grace.

The concluding application that the two systems cannot be mixed without corrupting the gospel.

How many Baptist churches have become good little Jewish synagogues? Because instead of holding everyone accountable to the word of God and the law of God, they add this rule, this regulation, this custom and this tradition.

A pointed warning against legalism and man-made traditions replacing biblical standards in the church.

If Paul had been silent here, his whole doctrine fell. All the edification obtained by his ministry was ruined. It was therefore necessary that he should rise manfully and fight with courage.

Calvin's quote underscoring the critical nature of Paul's public rebuke for the preservation of the gospel.

Discussion Questions

[Question]

How does the distinction between being a Judean by birth and a Jew by religion affect our understanding of the New Testament?

[Context]

Weaver argues that Jesus and the apostles were not Jews in the religious sense. How does this shape our reading of their conflicts with the Jewish leaders?

[Question]

In what ways do modern churches add 'rules, regulations, customs, and traditions' that parallel the Judaizers' demands?

[Context]

Weaver warns that churches can become like synagogues by imposing extra-biblical standards. Can you identify examples?

[Question]

Why was Peter's withdrawal from the Gentiles such a serious compromise of the gospel?

[Context]

Paul says Peter 'walked not uprightly according to the truth of the gospel.' What gospel truth was at stake?

[Question]

How does the fear of man lead to hypocrisy and compromise in our own lives?

[Context]

Weaver cites Proverbs 29:25 and notes that Peter feared the circumcision party. How can we guard against similar fears?

[Question]

What is the difference between keeping God's moral law and adding ceremonial or man-made requirements for salvation or acceptance?

[Context]

Weaver distinguishes between the moral law and ceremonial rituals. How do we rightly apply the law without falling into legalism?

[Question]

How does the Council of Jerusalem's decision guide us in dealing with cultural or traditional practices in the church today?

[Context]

The council ruled that Gentile converts need not adopt Jewish customs. What principles can we draw for modern cross-cultural ministry?

Applications

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