The Unity of the Gospel - Grief Recovery



Lesson 3July 8-14/14The Unity of the GospelRed Script = Main PointBlue Script= DirectiveDouble underline= Important to rememberBoxed= Biblical Text & SDA Commentary ReferenceGreen Script: A Possible Answer Memory Text: “Complete my joy by being of the same mind, having the same love, being in full accord and of one mind” (Philippians 2:2, ESV).Protestant reformer John Calvin believed that disunity and division were the devil’s chief device against the church, and he warned that Christians should avoid schism like the plague.But should unity be preserved at the cost of truth? Imagine if Martin Luther, the father of the Protestant Reformation, had in the name of unity chosen to recant his views on salvation by faith alone when he was brought to trial at the Diet of Worms.“Had the Reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emancipating the church, and beginning a new and better era.” — Ellen G. White, The Great Controversy, p. 166.In Galatians 2:1-14, we find the apostle doing all in his power to maintain the unity of the apostolic circle in the midst of attempts by some believers to destroy it. But as important as that unity was to Paul, he refused to allow the truth of the gospel to be compromised to achieve it. While there is room for diversity within unity, the gospel must never be compromised in the process.Sunday, July 9The Importance of UnityRead 1 Corinthians 1:10-13 (Sectarianism Is Sin) 10?Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and?that?there be no divisions among you, but?that?you be perfectly joined together in the same mind and in the same judgment.?11?For it has been declared to me concerning you, my brethren, by those of Chloe’s?household,?that there are contentions among you.?12?Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.”?13?Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?What does this passage tell us about how important Paul believed unity in the church was? A Possible Answer: We see here in this passage how important unity was to Paul by the intensity of his earnestness in his appeal and the fact that he calls for unity in the name of the highest power that exists, Jesus... the founder of the church. ‘This earnest plea for unity in the church strikes a note that is heard repeatedly in the preaching of Jesus and the apostles (see John 17:21–23; Rom. 12:16; 15:5, 6; 2 Cor. 13:11; Phil. 2:2; 1 Peter 3:8).’ Having refuted the allegations that his gospel was not God-given, Paul directs his attention in Galatians 2:1, 2 to another charge being made against him. The false teachers in Galatia claimed that Paul’s gospel was not in harmony with what Peter and the other apostles taught. Paul, they were saying, was a renegade.In response to this charge, Paul recounts a trip he made to Jerusalem at least fourteen years after his conversion. Though we’re not totally sure when that trip took place, no trip in antiquity was an easy affair. If he traveled by land from Antioch to Jerusalem, the three-hundred-mile trip would have taken at least three weeks and would have involved all kinds of hardships and dangers. Yet, in spite of such difficulties, Paul undertook the journey, not because the apostles had summoned him but because the Spirit had. And while he was there, he set his gospel before the apostles.Why did he do that? Certainly not because he had any doubt about what he was teaching. He certainly did not need any kind of reassurance from them. After all, he already had been proclaiming the same gospel for fourteen years. And though he did not need their permission or approval, either, he highly valued the other apostles’ support and encouragement.Thus, the accusation that his message was different was not only an attack on Paul but also an attack on the unity of the apostles, and on the church itself. Maintaining apostolic unity was vital, because a division between Paul’s Gentile mission and the mother-church in Jerusalem would have had disastrous consequences. With no fellowship between the Gentile and Jewish Christians, then “Christ would be divided, and all the energy which Paul had devoted, and hoped to devote, to the evangelizing of the Gentile world would be frustrated.” — F. F. Bruce, The Epistle to the Galatians (Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 1982), p. 111.What are some issues that threaten the unity of the church today? A Possible Answer: Among Christians there should always exist the harmony that results from a common purpose, common hopes, and common desires. Harmony among believers and unity of action require a basic unity with respect to fundamental beliefs and to the objectives and methods of the church. But unity does not require absolute uniformity in every detail. As long as men think at all there are bound to be differences of opinion on minor points. But despite this diversity there can still be common agreement concerning principles and working policy. In fact, unity is more a matter of the heart than of the mind. Christians should be able to work together harmoniously despite differences in viewpoint if the spirit of pride is suppressed by a genuine desire to work together. Then, differences between men will decrease and a cordial bond of fellowship will unite all (see on John 17:21; Rom. 12:10, 16). Hence, depending on the geographical area, issues include that of...1) the very understanding of unity itself... is it a principle, uniformity in idea or expression, exactness? 2) the place, role and power of the human female specie (women) in ministry. 2) The degree to which culture should impact and be portrayed in the ministry and life of the church. 3) The expression of worship styles that would be acceptable to God. 4) The place and right of certain type of music within the church. 5) More important, after we define them, how do we deal with them? A Possible Answer: D) surrender personal biases or preferences to that which reflects the will of the larger body and is in harmony with the administration/government of God. C) See the issue for what it is.... is it a matter of universal law, a principle or doctrinal correctness or is it a matter of preference or custom. B) Prayerfully come together and discuss the issues. A) Have an intentional mind or disposition to be united. What issues are more important than unity itself? A Possible Answer: In some ways nothing is more important than unity itself. But as a precursor and threat to experiencing unity the following things are primary... A) Having the mind and spirit of Christ as seen in conversion. B) Being led by the Spirit. C) Having the will and mind to be united. MondayJuly 10Circumcision and the False BrothersWhy was circumcision such a focal point in the dispute between Paul and certain Jewish Christians? A Possible Answer: It was such a focal point because... A) It was highly valued by its adherents. Here, Paul demonstrated greater allegiance to the Gospel and its freedom than to the traditions and customs of the Jewish nation. B) There was a prevailing feeling that they were defenders of the ‘truth’ plus it was felt that they had the responsibility to teach it to all new adherents. What Paul was teaching was believed to be falsehood, heresy and worthy of damnation. See.... Genesis 17:1-22 (The Sign of the Covenant) 1?When Abram was ninety-nine years old, the?Lord?appeared to Abram and said to him, “I?am?Almighty God; walk before Me and be blameless.?2?And I will make My covenant between Me and you, and will multiply you exceedingly.”?3?Then Abram fell on his face, and God talked with him, saying:?4?“As for Me, behold, My covenant is with you, and you shall be a father of many nations.?5?No longer shall your name be called Abram, but your name shall be Abraham; for I have made you a father of many nations.?6?I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you.?7?And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you.?8?Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God.” 9?And God said to Abraham: “As for you, you shall keep My covenant, you and your descendants after you throughout their generations.?10?This?is?My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised;?11?and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you.?12?He who is eight days old among you shall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant.?13?He who is born in your house and he who is bought with your money must be circumcised, and My covenant shall be in your flesh for an everlasting covenant.?14?And the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.” 15?Then God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah?shall be?her name.?16?And I will bless her and also give you a son by her; then I will bless her, and she shall be?a mother of?nations; kings of peoples shall be from her.” 17?Then Abraham fell on his face and laughed, and said in his heart, “Shall?a child?be born to a man who is one hundred years old? And shall Sarah, who is ninety years old, bear?a child?”?18?And Abraham said to God, “Oh, that Ishmael might live before You!” 19?Then God said: “No, Sarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My covenant with him for an everlasting covenant,?and?with his descendants after him.?20?And as for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He shall beget twelve princes, and I will make him a great nation.?21?But My covenant I will establish with Isaac, whom Sarah shall bear to you at this set time next year.”?22?Then He finished talking with him, and God went up from Abraham. Galatians 2:3-5 3?Yet not even Titus who?was?with me, being a Greek, was compelled to be circumcised.?4?And?this occurred?because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage),?5?to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you. Galatians 5:2?Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. Galatians 5:6 ?For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love. Acts 15:1 (Conflict over Circumcision) 1?And certain?men?came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” Acts 15:5?But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command?them?to keep the law of Moses.”Why is it not that hard to understand how some could have believed that even the Gentiles needed to undergo it? A Possible Answer: It would not be hard to understand that because they saw it as a part of their responsibility to teach and enforce it. It was also a part of their thinking that it was a necessity for salvation and a prerequisite for being engrafted into the Jewish faith. Circumcision was the sign of the covenant relationship that God established with Abraham, the father of the Jewish nation. Although circumcision was only for Abraham’s male descendants, everyone was invited into the covenant relationship with God. The sign of circumcision was given to Abraham in Genesis 17. This occurred after Abraham’s disastrous attempt — by fathering a child with his wife’s Egyptian slave — to help God fulfill His promise to him of a son.Circumcision was a fitting sign of the covenant. It was a reminder that the best-laid plans of humans can never accomplish what God has promised. Outward circumcision was to be a symbol of circumcision of the heart (Deut. 10:16, 30:6, Jer. 4:4, Rom. 2:29). It represents a stripping away of our confidence in ourselves and a faithful dependence on God instead.During Paul’s time, however, circumcision had become a prized sign of national and religious identity — not what it was originally intended to signify. About one hundred fifty years before Jesus’ birth, some overly zealous patriots not only forced all uncircumcised Jews in Palestine to be circumcised, but they also required it of all men living in the surrounding nations who fell under their jurisdiction. Some even believed circumcision was a passport to salvation. This can be seen in ancient epigrams that confidently declare things such as, “ ‘Circumcised men do not descend into Gehenna [hell].’ ” — C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans (Edinburgh: T. & T. Clark Ltd., 1975), p. 172.It would be a mistake to assume that Paul was opposed to circumcision itself. What Paul objected to was the insistence that Gentiles had to submit to circumcision. The false teachers said: “ ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’ ” (Acts 15:1, NKJV). The issue, then, was not really about circumcision but about salvation. Salvation is either by faith in Christ alone, or it is something earned by human obedience.Maybe today circumcision isn’t the issue. But what (if anything) do we as a church struggle with that parallels this problem? A Possible Answer: For some of our members, it struggle with... A) The relationship between being a vegetarian and salvation. B) The acceptance of the writings of Ellen G. White in the process of sanctification. Does it carry the same authority as the Bible or not. C) To what degree does a person have to know and except all of the fundamental beliefs of the church over against the ABC’s of salvation (Accept/Believe/Confess). D) The relationship between righteousness and works in the salvationary process.TuesdayJuly 11Unity in DiversityRead Galatians 2:1-10 (Defending the Gospel) 1?Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with?me.?2?And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain.?3?Yet not even Titus who?was?with me, being a Greek, was compelled to be circumcised.?4?And?this occurred?because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage),?5?to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you. 6?But from those who seemed to be something—whatever they were, it makes no difference to me; God shows personal favoritism to no man—for those who seemed?to be something?added nothing to me.?7?But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as?the gospel?for the circumcised?was?to Peter?8?(for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles),?9?and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we?should go?to the Gentiles and they to the circumcised.?10?They desired?only that we should remember the poor, the very thing which I also was eager to do.Bondage. That is, to the requirements of the ritual law and to legalism (see chs. 4:3, 9, 24, 25, 31; 5:1, 2). All who adopt the principle of legalism—that salvation can be earned by conformity to a prescribed code—obviously bind themselves to comply with every requirement of that code. They become bondservants of the law, obliged to do “all things which are written in the book of the law” (ch. 3:10). Should the Judaizers have their way, the liberty of the gospel would be exchanged for the bondage that comes from dependence on works.Paul says that the false brothers “slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery” (Gal. 2:4, ESV). What are Christians free from? A Possible Answer: That is, freedom from the requirements of the ritual law and from legalism as a means of salvation. Read.... John 8:31-36 (The Truth Shall Make You Free) 31?Then Jesus said to those Jews who believed Him,?“If you abide in My word, you are My disciples indeed.?32?And you shall know the truth, and the truth shall make you free.” 33?They answered Him, “We are Abraham’s descendants, and have never been in bondage to anyone. How?can?You say,?‘You will be made free’?” 34?Jesus answered them,?“Most assuredly, I say to you, whoever commits sin is a slave of sin.?35?And a slave does not abide in the house forever,?but?a son abides forever.?36?Therefore if the Son makes you free, you shall be free indeed. Romans 6:6, 7 6?knowing this, that our old man was crucified with?Him,?that the body of sin might be done away with, that we should no longer be slaves of sin.?7?For he who has died has been freed from sin. Romans 8:2, 3 2?For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.?3?For what the law could not do in that it was weak through the flesh, God?did?by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, Galatians 3:23-25 23?But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed.?24?Therefore the law was our tutor?to bring us?to Christ, that we might be justified by faith.?25?But after faith has come, we are no longer under a tutor. Galatians 4:7, 8 7?Therefore you are no longer a slave but a son, and if a son, then an heir of?God through Christ. (Fears for the Church) 8?But then, indeed, when you did not know God, you served those which by nature are not gods. Hebrews 2:14, 15 14?Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil,?15?and release those who through fear of death were all their lifetime subject to bondage.How do we experience for ourselves the reality of this freedom? A Possible Answer: We can experience this reality by fully accepting the provisions that Jesus has made for our liberation from the power of sin in our lives, the unnecessary weights of tradition/customs and the entanglements of falsehood or error. Freedom, as a description of the Christian experience, is an important concept for Paul. He used the word more frequently than any other author in the New Testament did, and in the book of Galatians the words free and freedom occur numerous times. Freedom, however, for the Christian means freedom in Christ. It is the opportunity to live a life of unhindered devotion to God. It involves freedom from being enslaved to the desires of our sinful nature (Romans 6), freedom from the condemnation of the law (Rom. 8:1, 2), and freedom from the power of death (1 Cor. 15:55).The apostles recognized that Paul “had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised” (Gal. 2:7, ESV). What does this suggest about the nature of unity and diversity within the church? A Possible Answer: It suggests that there can be a unity in focus, principle, direction and methodology that carries with it a freedom from everyone doing the same thing. The apostles acknowledged that God had called Paul to preach the gospel to the Gentiles, just as He had called Peter to preach to the Jews. In both cases, the gospel was the same, but the way it was presented depended on the people the apostles were trying to reach. The gospel would bring “this oneness which is the basis of Christian unity, precisely as unity in diversity.” — James D. G. Dunn, The Epistle to the Galatians (Peabody, Mass.: Hendrickson Publishers, Inc., 1993), p. 106.How open should we be to methods of evangelism and witnessing that take us out of our “comfort zone”? A Possible Answer: New methods must be introduced. God’s people must awake to the necessities of the time in which they are living. { Ev 70.1} Whatever may have been your former practice, it is not necessary to repeat it again and again in the same way. God would have new and untried methods followed. Break in upon the people—surprise them.—Manuscript 121, 1897. { Ev 125.4} ... our work is a progressive work, and there must be room left for methods to be improved upon. But under the guidance of the Holy Spirit, unity must and will be preserved.—The Review and Herald, July 23, 1895. { PH048 48.1 } Are there some forms of evangelism that bother you? If so, what are they, why do they bother you, and how do we know if a new method is good? A Possible Answer: No, not really. But for some people, it would relate to... A) Evangelistic canvasing and the sale of books. It seems like it is exploiting people under the guise of religious knowledge. B) Various methods of making alter calls and appeals. It tends to force people to do what they do not really want to do. WednesdayJuly 12Confrontation in Antioch (Gal. 2:11-13)Some time after Paul’s consultation in Jerusalem, Peter made a visit to Antioch in Syria, the location of the first Gentile church and the base of Paul’s missionary activities described in Acts. While there, Peter ate freely with the Gentile Christians, but when a group of Jewish Christians arrived from James, Peter — fearful of what they would think — changed his behavior entirely.Why should Peter have known better? A Possible Answer: He should have known better because he was taught by Jesus to not be partial... needless to say, he had the prompting of the Holy Spirit. It was not in harmony with the spirit and teachings of Christ. Compare Gal. 2:11-13 and Acts 10:28. Galatians 2:11-13 (No Return to the Law) 11?Now when Peter?had come to Antioch, I withstood him to his face, because he was to be blamed;?12?for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision.?13?And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. Acts 10:28 Then he said to them, “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean. Gal. 2:11. I withstood him. This incident clearly proves Paul’s equality as an apostle and vindicates his argument against requiring the Gentiles to conform to Jewish legal practices (see v. 14). Paul, Barnabas, and two others had been chosen to carry the decision of the council back to Antioch (see Acts 15:22, 23). Because Peter had been favorable to, and no doubt concurred wholeheartedly in, the decision, it can hardly be said that there was a controversy between him and Paul. They were in agreement, at least on the general principles, and thus on the decision, laid down at the council with respect to the status of Gentiles within the Christian church. This clear and unequivocal decision doubtless provided the basis of Paul’s open rebuke to Peter, and justified it.It should be possible for church leaders to discuss various opinions without creating feelings of resentment. It is reasonable to assume that Peter’s silence reflected his admission of having erred in judgment. This was a noble thing for him to do. Unity of effort is necessary for success in any enterprise. The church can never fulfill her commission until there is the same type of honesty and straightforwardness that was evident among apostolic leaders.What does his action tell us about just how powerfully ingrained culture and tradition can be in our lives? A Possible Answer: It tells us that culture or tradition can be so ingrained that it still takes time to be routed out. Many times, it can be an ongoing growth experience or battle with self. For many, it is so deeply rooted that nothing short the miraculous transforming power of the Holy Spirit can effect a permanent change. Some have mistakenly assumed that Peter and the other Jews with him had ceased following the Old Testament laws about clean and unclean food. This, however, does not seem to be the case. If Peter and all the Jewish Christians had abandoned the Jewish food laws, a major uproar in the church certainly would have followed. If so, there would surely be some record of it, but there is not. It is more likely that the issue was about table-fellowship with Gentiles. Because many Jews saw Gentiles as unclean, it was a practice among some to avoid social contact with Gentiles as much as possible.Peter had struggled with this issue himself, and it was only a vision from God that helped him to see it clearly. Peter said to Cornelius, the Roman centurion, after he entered his house, “ ‘You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean’ ” (Acts 10:28, ESV). Although he knew better, he was so afraid of offending his own countrymen that he reverted back to his old ways. That’s, apparently, how strong the pull of culture and tradition was in Peter’s life.Paul, though, called Peter’s actions exactly what they were: the Greek word he used in Galatians 2:13 is hypocrisy. Even Barnabas, he said, was “carried away with their hypocrisy” (NKJV). Strong words from one man of God to another.Why is it so easy to be a hypocrite? A Possible Answer: It may be easy for some people to be a hypocritical because there is in the human heart a strong tendency to want to please others or sacrifice almost anything to get what they want. Hence, the ease of being hypocritical is proportionate to the envisioned value. (Isn’t it, perhaps, that we tend to blind ourselves to our own faults while eagerly looking for faults in others?) What kind of hypocrisy do you find in your own life? More important, how can you recognize it and then root it out? A Possible Answer: We can recognize it in ourselves when we see that we are.... 1) Spontaneously changing depending on who is around or who we are talking to. 2) Professing to be one thing in one setting and then living contrary to that profession in another setting, depending on the people we are associating with. 3) The duplicity we demonstrate when we tell God something when we know in our hearts that it is only a pretense or facade. What are we professing or saying to Him is not true. ThursdayJuly 13Paul’s Concern (Gal. 2:14)The situation in Antioch surely was tense: Paul and Peter, two leaders in the church, were in open conflict. And Paul holds nothing back as he calls Peter to account for his behavior. What reasons does Paul give for publicly confronting Peter?Galatians 2:11-14 (No Return to the Law) 11?Now when Peter?had come to Antioch, I withstood him to his face, because he was to be blamed;?12?for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision.?13?And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. 14?But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before?them?all, “If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you?compel Gentiles to live as Jews?A Possible Answer: Peter’s behavior misrepresented the Gospel. He demonstrated partiality in favor of Jewish customs (that of not eating with Gentiles) and was inappropriate and wrong. His behavior had influenced other leaders and members. As Paul saw it, the problem was not that Peter had decided to eat with the visitors from Jerusalem. Ancient traditions about hospitality certainly would have required as much.The issue was “the truth of the gospel.” That is, it wasn’t just an issue of fellowship or dining practices. Peter’s actions, in a real sense, compromised the whole message of the gospel.Read... Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. Colossians 3:11?where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave?nor?free, but Christ?is?all and in all.28. Jew nor Greek. That is, Jew nor Gentile (see on Rom. 1:16). Christianity subordinates the role of race and nationality to the principle of the brotherhood of all men (Acts 17:26). Here, however, Paul speaks of the standing of Jew and non-Jew before God (see on Acts 10:34; cf. on Matt. 20:15). In Christ’s kingdom all are covered with the same garment of Christ’s righteousness, which they receive by faith in Jesus Christ. But to the Judaizing Christians of Paul’s day such an idea was rank heresy. They maintained that the only way into the Christian church was through Judaism, that a Gentile must first be circumcised—become a Jew, as it were—before being accepted into the Christian communion. Bond nor free. In the sight of God there is no difference between the soul of a slave and the soul of a free man. The slave is eligible to salvation on the same basis as the non-slave. Both may be saved by faith in Jesus. Christianity alone eliminates distinctions based on race, nationality, and social standing. Here, however, Paul is not dealing with the subject of slavery as such. Male nor female. In the ancient world women were commonly considered as little more than chattels, and thus infinitely inferior to men. Pagan philosophers sometimes argued as to whether a woman even had a soul. In some pagan societies a father or husband had authority over the women of his household to the point of ordering their execution. The elevation of woman to equality with man is the direct result of Christian teaching and practice. Here, however, Paul is thinking of the status of women before God as sinners in need of salvation. One in Christ. As the divine precepts of love for God and for one’s fellow men are made operative, men’s hearts are united in a close bond of fellowship, each with others, under their heavenly Father (see on Matt. 22:36–40).How does the truth in these texts help us to understand Paul’s strong reaction? A Possible Answer: The truth of these texts is that Christianity subordinates the role of race and nationality to the principle of the brotherhood of all men. Christianity eliminates distinctions based on race, nationality, and social standing. Hence, the tenor and authority of Paul’s reaction demonstrates that he saw the behavior as an affront to the Gospel and warranting equal force in counteracting it. During Paul’s meeting in Jerusalem with Peter and the other apostles, they had come to the conclusion that Gentiles could enjoy all of the blessings in Christ without first having to submit to circumcision. Peter’s action now put that agreement in jeopardy. Where once Jewish and Gentile Christians had joined in an environment of open fellowship, now the congregation was divided, and this held the prospect of a divided church in the future.From Paul’s perspective, Peter’s behavior implied that the Gentile Christians were second-rate believers at best, and he believed that Peter’s actions would place strong pressure upon the Gentiles to conform if they wanted to experience full fellowship. Thus Paul says, “ ‘If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?’ ” (Gal. 2:14, ESV). The phrase “to live like Jews” can be more literally translated “to judaize.” This word was a common expression that meant “to adopt a Jewish way of life.” It was used of Gentiles who attended a synagogue and participated in other Jewish customs. It was also the reason that Paul’s opponents in Galatia, whom he calls the false brothers, are often referred to as “the Judaizers.”As if Peter’s actions weren’t bad enough, Barnabas got caught up in this behavior, as well — someone who also should have known better. What a clear example of the power of “peer pressure”! How can we learn to protect ourselves from being swayed in the wrong direction by those around us? A Possible Answer: By making it a habit to move only in response to the Holy Spirit’s promptings. By studying the ideal pattern of behavior as seen in Jesus and making a decision to replicate that in our lives. By remembering that our first responsibility is to represent Christ in spirit and behavior. By asking God to help us to live the truth while professing it. So, know who you are in Christ, know what you value and purpose to live from principle. FridayJuly 14Further Thought:For further study on the issue of unity and diversity in the church, read Ellen G. White, “Investigation of New Light,” pp. 45, 47, in Counsels to Writers and Editors; “An Explanation of Early Statements”, p. 75, in Selected Messages, book 1; “Tactfulness,” pp. 117-119, in Gospel Workers; and “Manuscript Release 898,” pp. 1092, 1093, in 1888 Materials, vol. 3.“Even the best of men, if left to themselves, will make grave blunders. The more responsibilities placed upon the human agent, the higher his position to dictate and control, the more mischief he is sure to do in perverting minds and hearts if he does not carefully follow the way of the Lord. At Antioch Peter failed in the principles of integrity. Paul had to withstand his subverting influence face to face. This is recorded that others may profit by it, and that the lesson may be a solemn warning to the men in high places, that they may not fail in integrity, but keep close to principle.” — Ellen G. White Comments, The SDA Bible Commentary, vol. 6, p. 1108.Discussion Questions:Very few people enjoy confrontation, but sometimes it is necessary. In what circumstances should a church condemn error and discipline those who refuse to accept correction?As the Seventh-day Adventist Church grows around the world, it becomes more and more diverse at the same time. What steps can the church take to make sure that unity is not lost in the midst of such diversity? How can we learn to accept and even enjoy the diversity of cultures and traditions among us, while at the same time maintaining unity?When sharing the gospel in a different culture, what are the essential elements that should not change, and what can be changed? How do we learn to distinguish between what must remain and what we can, if necessary, let go of?Summary: The insistence by some Jewish Christians that Gentiles must be circumcised in order to become true followers of Christ posed a serious threat to the unity of the early church. Instead of letting this issue divide the church into two different movements, the apostles worked together, in spite of conflicts among themselves, to ensure that the body of Christ stayed united and faithful to the truth of the gospel.==================== ................
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