Galatians Chapter 2 Part Two

Verses 11-13: A brief account of the darkest of days in the history of the gospel. By withdrawing from the Gentile believers to fellowship with the Judaizers who held a position he knew was wrong, Peter had in appearance supported their doctrine and nullified Paul’s divine teaching, especially the doctrine of salvation by grace alone through faith alone.

Galatians 2:11 "But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed."

“Antioch”: The location of the first Gentile church.

“He was to be blamed”: Peter was guilty of sin by aligning himself with men he knew to be in error and because of the harm and confusion he caused his Gentile brethren.

We see, in this, a confrontation between Paul and Peter. Since Paul was primarily ministering to Gentile believers and Peter was ministering to Jewish converts, it would be a natural thing for them to bring different messages. I do not believe this is speaking of that, however. It appears there was a definite difference in Paul and Peter's belief.

This is really in an area where Paul had preached more. It appears that Peter, from time to time, went around the area and checked on the churches. Many Jews had converted to Christianity, as well as the Gentiles. It appears that Peter as like an overseer.

Paul did not talk behind Peter's back, but met with him in person to accuse him of error. This trip to Antioch was probably quite a bit later than Paul's visit to Jerusalem that we read about in the last lesson.

Galatians 2:12 "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."

“Certain came from James”: Peter, knowing the decision the Jerusalem Council had made (Acts 15:7-29), had been in Antioch for some time, eating with Gentiles.

When Judaizers came, pretending to be sent by James, they lied, giving false claims of support from the apostles. Peter had already given up all Mosaic ceremony (Acts 10:9-22) and James had at times held only to some of it (Acts 21:18-26).

“Withdrew”: The Greek term refers to strategic military withdrawal. The verb’s form may imply that Peter’s withdrawal was gradual and deceptive.

To eat with the Judaizers and decline invitations to eat with the Gentiles, which he had previously done, meant that Peter was affirming the very dietary restrictions he knew God had abolished (Acts 10:15) and thus striking a blow at the gospel of grace.

“Fearing them which were of the circumcision”: The true motivation behind Peter’s defection. He was afraid of losing popularity with the legalistic, Judaizing segment of people in the church, even thought they were self-righteous hypocrites promoting a heretical doctrine.

“Them which were of the circumcision”: This refers to Jewish Christians from Jerusalem who was troubled about the Jewish Christians in Antioch, who were taking meals with gentiles, thus probably eating forbidden foods.

The question in Jerusalem was this: were Gentile Christians obligated to observe the law, of which circumcision is the sign? The answer was no (verses 1-10). Peter’s action in Antioch of withdrawing from Gentile meals raised another issue: were Jewish Christian’s also free from the law?

It seems that Peter had eaten with the Gentiles, until these men came from James. Peter withdrew himself (as the Jews had done in times past) from the Gentiles, while the men from James were there. You remember, James was the head of the church in Jerusalem, which was almost entirely made up of Jewish converts.

Peter, it seemed, did not want a report going back to James of his fellowshipping with the Gentiles. It appears to me, from this that perhaps the teaching of the keeping of the law by the converted Jews has come from James. Peter did not want a bad report going back to James.

Galatians 2:13 "And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation."

“And the other Jews” The Jewish believers in Antioch.

“Likewise with him”: (Hypocrisy), A Greek word referring to an actor who wore a mask to depict a mood or certain character. In the spiritual sense, it refers to someone who masks his true character by pretending to be something he is not (Matt. 6:1-6). They were committed to the gospel of grace, but pretended to accept Jewish legalism.

"Dissembled" could be said, “acted hypocritically.” The detrimental effect of Peter’s action was to influence other Jewish Christians to separate themselves from their Gentile brethren. Even the spiritual giant Barnabas, who had championed Gentile freedom in verses 1-9, “was carried away with their dissimulation” (hypocrisy).

The hypocrisy here was the false impression left by their behavior; they really believed it was all right to eat with Gentiles, but acted as through these convictions were not theirs.

“Dissembled” in the verse above, means to act hypocritically in concert with. "Dissimulation" means hypocrisy, deceit, or condemnation. This, then, is a terrible accusation of Paul against Peter.

Until this happened, Paul had thought the last one to do this would be Barnabas. For anyone to be one way in front of one group of people, and be another way in front of another group would be hypocrisy.

We must remember, however, that the church was in its formative stage here. It was very difficult for those who had begun with the law (even Paul) to just be transformed overnight in their thinking, and do an about face on all the things they had been taught. Part of their problem arose from the fact that, they had separate rules for the Jews and the Gentiles.

Even Paul, sometimes conformed to the wishes of the people around him when he made decisions, such as when he circumcised Timothy. In those early days, they did things, they would not have done later to try to get into a certain group to preach. They bowed to the customs of the people, so they would be allowed to preach there.

Galatians 2:14 "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, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?"

“Uprightly”: Literally to walk “straight” or “uprightly.” By withdrawing from the Gentile Christians; peter and the other Jewish believers were not walking in line with God’s Word.

“Truth of the gospel”: Of Jesus Christ.

“Livest after the manner of Gentiles”: Before his gradual withdrawal, Peter regularly had fellowship and ate with the Gentiles, thus modeling the ideal of Christian love and liberty between Jew and Gentile.

“Compellest thou the Gentiles to live as do the Jews”: By his Judaizing mandate, he was declaring theirs was the right way.

“They walked not uprightly according to the truth of the gospel:” that is, “They were not acting rightly regarding the truth of the gospel.” The gospel teaches that a person is saved by grace, not by law. Therefore he is not obligated as a Christian to live under the law.

“Thou … livest after the manner of Gentiles:” Peter was living Like a Gentile in that he was mixing freely with Gentile believers and not observing Jewish custom. He was eating Gentile foods. Yet Peter compelled “the Gentiles to live as do the Jews” in separating himself from them.

By refusing to eat with them he left Gentile believers no alternative but to either adopt Jewish dietary regulations, or suffer a split in their church. In short, Peter was forcing them to become Jewish proselytes. Peter’s hypocrisy lay not in his observing Jewish laws, but in making Gentiles keep them.

Paul is questioning Peter, why he lived one way before these Jewish brothers arrived, and then changed when they came. Even though Peter knew the Gentiles had been accepted of God in their uncircumcised condition, he still felt that it would be good if they would not fight the Jews on this issue. It seems that many of the Christians were afraid of the Jews.

It appears to me that Paul is saying, make up your mind whether you are a Jew or a Christian, and live accordingly. Let the Gentiles alone. If they are good enough for God in the condition He called them, and then leaves them alone. Do not try to make them conform to Jewish customs.

Verses 15-16: Paul’s rebuke of Peter serves as one of the most dynamic statements in the New Testament on the absolute and unwavering necessity of the doctrine of justification by grace through faith. Peter’s apparent repentance acknowledged Paul’s apostolic authority and his own submission to the truth (2 Pet. 3:15-16).

Galatians 2:15 "We [who are] Jews by nature, and not sinners of the Gentiles,"

“Sinners of the Gentiles”: This is used in the legal sense since Gentiles were sinners by nature because they had no revealed divine written law to guide them toward salvation or living righteously.

“Sinners” is a derogatory term almost synonymous with Gentiles. Since Gentiles did not live under the law, their immorality was usually worse than that of the Jews, whose behavior was generally restrained by the law. So in Jewish opinion Gentiles were, by the nature of the case, sinners.

Paul is saying that he too, had been a Jew by birth. "Sinners of the Gentiles" is a sarcastic remark about how the Jews had always looked down on the Gentiles.

Verses 15-16: Even though Jews are in some respects not outwardly “sinners” like Gentiles, they still know one cannot be justified by observing the law but only by faith in Christ. Paul therefore affirms that “even we” [Jews] “have believed in Jesus Christ” in order to be saved.

To be “justified” is to be accounted by God as acceptable to him. This occurs “not … by the works of the law” [meritorious works], “but by the faith of” [in] “Jesus Christ” (i.e., by relying on Christ’s atoning death.

Galatians 2:16 "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 works of the law: for by the works of the law shall no flesh be justified."

“Works … faith”: Three times in this verse Paul declares that salvation is only through faith in Christ and not by law. The first is general, “a man” in not justified”; the second is personal, “we might be justified”; and the third is universal, “no flesh be justified.”

“Justified”: This basic forensic Greek word describes a judge declaring an accused person not guilty and therefore innocent before the law.

Throughout Scripture it refers to God’s declaring a sinner not guilty and fully righteous before Him by imputing to him the divine righteousness of Christ and imputing the man’s sin to his sinless Savior for punishment.

“Works of the law”: Keeping the law is a totally unacceptable means of salvation because the root of sinfulness is in the fallenness of man’s heart, not his actions. The law served as a mirror to reveal sin, not a cure for it.

Paul is reminding Peter and the others, that even though they had been Jews, they had to come to Christ through faith, not works. It was not the keeping of the law that saved Abraham. His faith was counted unto him as righteousness. By the law, no one would be saved, because all have sinned and deserve death.

"Justified" means just as if I had never sinned. Look with me, at the next Scriptures which say it so well.

Romans 3:19-24 "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God." "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin." "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;" "Even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:" "For all have sinned, and come short of the glory of God;" "Being justified freely by his grace through the redemption that is in Christ Jesus:"

This next Scripture says it all. Romans 3:28 "Therefore we conclude that a man is justified by faith without the deeds of the law."

Galatians 2:17 "But if, while we seek to be justified by Christ, we ourselves also are found sinners, [is] therefore Christ the minister of sin? God forbid."

“We … also are found sinners”: If the Judaizers’ doctrine was correct, then Paul, Peter, Barnabas and the other Jewish believers fell back into the category of sinners because they had been eating and fellowshipping with Gentiles, who according to the Judaizers were unclean.

“Minister of sin: If the Judaizers were right, then Christ was wrong and had been teaching people to sin because He taught that food could not contaminate a person (Mark 7:19); Acts 10:13-15). He also declared that all who belong to Him are one with Him and therefore each other (John 17:21-23).

Paul’s airtight logic condemned Peter, because by his actions he had in effect made it appear as if Christ was lying. This thought is utterly objectionable and caused Paul to use the strongest Greek negative (“certainly not”, 3:21; Rom. 6:1-2; 7:13).

The Judaizers’ objection to this doctrine of justification by faith alone is this: If a Jew seeks “to be justified by Christ” apart from the law he is then outside the law and thus a “sinner” like the Gentiles. The Judaizers fear that a Christian outside the law will lead an immoral life since his conduct is no longer restrained by the law.

Followed to its logical conclusion, under this theory “Christ” is “the minister of sin.” That is, He promotes sin and encourages His followers to transgress. But the apostle’s exclamation, “God forbid,” denies this false teaching.

A Christian is a believer in and a follower of the Lord Jesus Christ. If we have made Christ the Lord of our life, then we no longer make our decisions. Christ makes the decisions. Christ will never decide to sin. The Lord Jesus Christ will not live in the person who habitually sins. We must let Jesus Christ become so real in our lives that we will be a reflection of Him.

Galatians 2:18 "For if I build again the things which I destroyed, I make myself a transgressor."

“Which I destroyed”: The false system of salvation through legalism, done away with by the preaching of salvation by grace alone through faith alone.

“For” confirms the denial that Jesus, by the doctrine of justification alone, would encourage sin. To “build again” is to reinstate “the things” (the demands of the law) which one previously “destroyed” (i.e., renounced).

Paul declares that “I make myself a transgressor” if he again puts himself under the law which he formerly abandoned. How? The law awakens and incites sin in a man (Rom. 7:7-11). So to obligate oneself again to the law is to put oneself under that legal system which awakens sin. Christ removes the law, thus delivering him from sin.

This is just saying if you go back into sin after you have received forgiveness for the sin, you make yourself a transgressor. "Transgressor" here, means, violator or breaker. God gives us freedom from sin. It is our obligation to live in the salvation provided for us.

Romans 6:4 "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life."

Galatians 2:19 "For I through the law am dead to the law, that I might live unto God."

“Dead to the law”: When a person is convicted of a capital crime and executed, the law has no further claim on him. So it is with the Christian who has died in Christ (who paid the penalty for his sins in full) and rises to new life in Him – justice has been satisfied and he is forever free from any further penalty.

“For” substantiates the declaration that it is the law, not Christ, which promotes sin. To be “dead to the law” is to be free from the obligation to obey it. This freedom came “through the law.” The law’s intention, by awakening and revealing man’s sin, was to lead him to Christ, who alone could properly deal with his sin (3:19-25).

The purpose of being freed from the law is that the Christian “might live unto” [for] “God.” For the whole of his earthly Christian life the believer is to live for God’s sake, obeying, serving, and glorifying Him.

Jesus became our substitute for our sin on the cross. He fulfilled the law for each of us who will accept it. The law is of none effect in the believer. The price has been paid in full.

Romans 7:5-6 "For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death." "But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not [in] the oldness of the letter."

Sin, for the Christian, died on the Lord's body on the cross. We live in Him.

Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

“I am crucified with Christ”: See notes on Rom. 6:2-6. When a person trusts in Christ for salvation, he spiritually participates with the Lord in His crucifixion and His victory over sin and death.

“Yet not I, but Christ liveth in me”: The believer’s old self is dead (see note on Eph. 4:22), having been crucified with Christ (Rom. 6:3, 5). The believer’s new self has the privilege of the in-dwelling Christ empowering him and living through him.

“Gave himself for me”: The manifestation of Christ’s love for the believer through His sacrificial death on the cross (John 10:17-18; Rom. 5:6-8; Eph. 5:25-30).

To be “crucified with Christ” means the believer has been freed from the law (verse 19), and from the ruling power of sin that was aroused by the law. “Nevertheless I live; yet not I, but Christ liveth in me” is interpreted, “And I no longer live, but Christ lives in me.”

Since the believer has been freed from the law and sin, the old sinful life no longer asserts itself as formerly. Instead, “Christ liveth in me;” that is, Jesus cultivates within the believer (Paul) His own desires, virtues, character and power, thus morally transforming him and working through him on others.

Paul lives his current Christian life “by the faith of” [in] “the Son of God,” that is, by depending on Him for strength and all necessities.

This tells exactly what happens to the believer in Christ. My flesh must be crucified that my spirit might live. That spirit took up a dwelling place in my body. The soul is the will. My spirit and my body are constantly fighting for control of my will. When I become a Christian and make Jesus Christ Lord of my life, my flesh loses this battle. The Spirit of the risen Christ takes up abode in me, and He is in control of me.

I have turned my will over to God. It is my faith in God which gave me the confidence to turn myself over to the will of God. Christ lives in me to the glory of God. There is no need for me to worry, because He has everything under control. Temptations fade away, because I have turned the decision making over to Him. Christ in me, the hope of glory.

Galatians 2:21 "I do not frustrate the grace of God: for if righteousness [come] by the law, then Christ is dead in vain."

Paul concluded that Peter, by taking his stand with the Judaizers and thus against Christ, was in effect denying the need for God’s grace and thereby nullifying the benefit of Christ’s death.

“Righteousness”: Christ’s Righteousness.

“Christ is dead in vain”: Those who insist they can earn salvation by their own efforts undermine the foundation of Christianity and render unnecessary the death of Christ.

“Frustrate” (nullify): Paul is pointing out that one would deny “the grace of God” by accepting Christ’s atonement and then viewing His atonement as having little value, reverting back to the law in order to secure salvation. “For” gives the reason Paul does not attempt to nullify God’s grace. It is not owing to “righteousness” [i.e., salvation] “by the law.”

If that were the case, “then Christ” died needlessly. These words bring Paul’s strong rebuke (verses 14-21) of his fellow apostle to a close. Peter’s return to the law, having believed in Jesus, was like an admission that Christ’s sacrifice was inadequate; his hypocrisy diluted God’s grace by attempting to add his works to it.

But Peter’s evident silence in receiving Paul’s reproof shows that he acknowledged Paul’s charge as correct. Peter, then, recognized Paul’s gospel to be genuine.

If we could have been saved by the law, then it would have been useless for Jesus to give His body on the cross for us.

Romans 10:3 "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God."

Hebrews 7:11 "If therefore perfection were by the Levitical priesthood for under it the people received the law, what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?"

Galatians 3:21 "Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life verily righteousness should have been by the law."

The law was our schoolmaster to reveal to us how badly we needed a Savior. Christ gave His body on the cross that we might live. He purchased our salvation with His precious blood. He quickens our spirit to eternal life in Him.

2 Corinthians Chapter 10

2 Corinthians 10:1

“Meekness” is a gentle and humble attitude that expresses itself in patient endurance of unfair treatment. Someone who is meek is not bitter or angry nor do they seek vengeance when wronged.

Gentleness is similar in meaning and when applied to a person in a position of authority, refers to leniency. Gentle people refuse to retaliate even when it is in their power to do so.

"Base", in the verse above, means humiliated, depressed, cast down, humble, or of low degree. Paul is saying that his person is not overwhelming to anyone. We will find in this chapter that Paul is answering some of the accusations made by people who were trying to change the church at Corinth and its teachings. Jesus was meek and gentle, until someone started making God's house a house of merchandise.

Paul is saying, that he can say what is really in his heart in this letter. His boldness comes from righteous indignation for the false teaching that was trying to creep into the church at Corinth. He might seem base to them, but when it came to matters of God, he was bold. Paul was a small man, possibly plain in appearance, and was not an overwhelming speaker. He was, however, very talented in writing his thoughts down.

It seems that some had mistaken his gentleness and meekness toward them for weakness and had accused him of cowardice, by being bold only when writing to them from a safe distance.

2 Corinthians 10:2

It seemed as if the person who was bringing in the false teaching was, also, attacking the character of Paul. They had accused Paul as walking after the flesh. Paul would stand up boldly and denounce this false accusation.

Paul was capable of bold confrontation but sought to spare the rebellious minority not to force him to display his boldness by confronting them.

2 Corinthians 10:3

I have said, over and over, that the Christian is in the world, but not of the world. Paul is saying, here, I may be housed in flesh, but I am not a flesh man. The battles that Paul had been fighting were spiritual battles. His weapons were spiritual, as well. He describes his armor in Ephesians chapter 6, beginning with the 11^th verse.

Some at Corinth had wrongly accused him of walking in the flesh in a moral sense. Paul affirmed that he did walk in the flesh in a physical sense; though possessing the power and authority of an apostle of Jesus Christ, he was a real human being.

2 Corinthians 10:4

The war that Paul was fighting is still going on today. It is the battle between the flesh and the spirit.

Ephesians 6:12 "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places]."

We will find in all of Paul's battles, he did not use a sword to fight a physical battle. God fought Paul's battles for him. The formidable spiritual strongholds manned by the forces of hell can be demolished only by spiritual weapons wielded by godly believers, such as the “sword of the Spirit” (Eph 6:17), since only the truth of God’s Word can defeat satanic falsehoods.

2 Corinthians 10:5

You can sit around and imagine all sorts of terrible things. Paul says cast them down. Do not allow yourself to start imagining all sorts of terrible things. Thoughts, ideas, speculations, reasoning’s, philosophies, and false religions are the ideological forts in which men barricade themselves against God and the gospel. The mind is where evil imaginations begin.

We find in the next Scripture that it our responsibility to guard over our own mind.

I Peter 1:13 "Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;"

The devil tempts man in his mind. The mind is an enemy of God. A true Christian takes on the mind of Christ. That means our mind obeys Christ to the utmost.

2 Corinthians 10:6

Paul is saying that these disobedient will conform to Christ in truth. He says that he had rather his preaching and explaining would win them, but he will do more if he has to.

Paul would not stand idly by while enemies of the faith assaulted a church under his care. He was ready to purge them out (as he did at Ephesus – 1 Tim. 1:19-20) as soon as the Corinthian church was complete in its obedience. When that happened, the lines would be clearly drawn between the repentant, obedient majority and the disobedient minority.

2 Corinthians 10:7

It appears that these trouble-makers had even gone so far as to say that Paul was not of Christ. Paul is warning the Corinthians to not look at outward appearance. Paul is the one who led them to Christ. How could he lead them to Christ if he were not of Christ himself? He says if you are of Christ, then certainly I am of Christ.

In light of what the Corinthians knew about Paul, how could some of them possibly believe that He was a false apostle and the false teachers were true apostles? Unlike Paul, the false apostles had founded no churches and had suffered no persecution for the cause of Christ. Paul could call on his companions and even Ananias as witnesses to the reality of his Damascus Road experience; there were no witnesses to verify the false apostles’ alleged encounters with the risen, glorified Christ.

For the sake of argument, Paul did not at this point deny the false apostles’ claims as he did later in 11:13-25. He merely pointed out that he too, can and does claim to belong to Christ. To decide between the conflicting personal claims, the Corinthians needed only to consider the objective evidence, as he commanded them to do earlier in this verse.

2 Corinthians 10:8

Paul is saying, if anyone has a right to boast it would be me. The Lord Jesus Christ had appeared to Paul on the road to Damascus, and gave him authority to minister to the Gentiles. Paul is not meaning this to brag on himself, but to shame them for their bragging. The Lord had raised Paul up, not Paul.

The Lord gave Paul his authority to edify and strengthen the church; that he had done so at Corinth proves the genuineness of his claim to apostolic calling. Far from edifying the Corinthian church, the false apostles had brought confusion, divisiveness and turmoil to it. That showed that their authority did not come from the Lord, who seeks only to build His church, not tear it down.

2 Corinthians 10:9

We know that Paul wrote at least 2 letters. Paul's letters were very strong, but that is what they needed to keep them straightened out.

False apostles had accused Paul of being an abusive leader and of trying to intimidate the Corinthians in his letters. Paul’s god however, was not to terrify the Corinthians but to bring them to repentance, because he loved them.

2 Corinthians 10:10

Some of this was certainly true. Paul did write powerful letters to them. He, also, was a small man in stature. "Paul" means small. He was not a flashy minister. Even his speaking was not as powerful as his letters.

The false teachers had claimed that in contrast to his bold, forceful letters, that in person he lacked the presence, charisma and personality of a truly great leader. They no doubt supported their view by portraying Paul’s departure after his “painful” visit.

God called each of us to our own calling. One can write, another preach, another teach, another heal, and so on. We should use the ability that God has given us to the very fullest amount we can.

2 Corinthians 10:11

Paul is saying, do not think that I will let up when I come to you in person. What I have been giving you is truth, and will remain the truth. Paul says, it is the same message, whether I write it to you, or give it in a speech before you.

Paul denied the false charges against him and affirmed his integrity. What he was in his letters he was to be when present with them.

2 Corinthians 10:12

When you have to brag on yourself, there is not much there to brag about. Paul refuses to be of that sort.

It is a mark of Paul’s humility that he refused to compare himself with others, or engage in self promotion,. His only personal concern was what the Lord thought of him, though he needed to defend his apostleship so the Corinthians would not, in turning from him, turn from the truth to lies.

Paul pointed out the folly of the false apostles’ boasting. They had invented false standards that they could meet, and then proclaimed themselves superior for meeting them.

2 Corinthians 10:13

It is not bragging to tell of the call of God in your life. That is just stating a fact.

In contrast to the proud, arrogant, boastful false apostles, Paul refused to say anything about himself or his ministry that was not true and god given.

Paul was content to stay within the bounds of the ministry God had given him, that of being the apostle to the Gentiles. The apostle again demonstrated his humility by refusing to boast of his own accomplishments, preferring to speak only of what Christ had done through him.

2 Corinthians 10:14

This is Paul saying; let my preaching speak for its self. Paul reminds them that the church at Corinth was under his jurisdiction, since he started the church there. He knew others would come, but he was the very first to minister to them, and he felt it his responsibility to keep them in sound doctrine.

2 Corinthians 10:15

Paul had not gone into a church that someone else started and tried to impose his way. This was a church he had started himself, and another had come and tried to change it. Paul has every right to defend the church he started, and his self.

When the crisis in Corinth had been resolved and the Corinthians’ faith strengthened, Paul would, with their help, expand his ministry into new areas.

2 Corinthians 10:16

Paul went into areas where they had not heard the gospel, and started new works. He was not building on someone else's work, but on his own.

This is speaking of areas in Rome and Spain. (See Romans 15:24 and 28)

2 Corinthians 10:17

The thought of self glory was repugnant to Paul; he boasted only in the Lord.

The following Scripture says it much better than I could.

Galatians 6:14 "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."

To God be the glory for all things.

2 Corinthians 10:18

Self commendation is both meaningless and foolish; the only true, meaningful commendation comes from God.

Let us look at a very good explanation of this from the Scriptures.

Luke 18:10-14 "Two men went up into the temple to pray; the one a Pharisee, and the other a publican." "The Pharisee stood and prayed thus with him, God, I thank thee, that I am not as other men [are], Extortioners, unjust, adulterers, or even as this publican." "I fast twice in the week; I give tithes of all that I possess." "And the publican, standing afar off, would not lift up so much as [his] eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner." "I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth he shall be abased; and he that humbleth himself shall be exalted." 

To exalt you means that no one else will do it. God is the Judge of all. Pray that He will exalt you.

Galatians Chapter 2 Part One

Galatians Chapter 2 Part One

Verses 1-21: The argument in 1:11-24 was that Paul’s gospel is divine in its origin. The argument in 2:1-21 is that his gospel is divine in nature. This is proved in two ways: (1) The Pauline gospel was acknowledged by the apostles to be authentic (verses 1-10); (2) Paul’s rebuke of Peter for his reinstating the law attests the authenticity of the Pauline gospel (verses 11-21).

Galatians 2:1

"Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with [me] also."

“Fourteen years … again to Jerusalem”: This was the period from the time of his first visit to Jerusalem (1:18) to the one Paul refers to here, which probably was for the Jerusalem Council (Acts 15:1-22) called to resolve the issue of Gentile salvation. Linguistically, the word “again” need not refer to the next visit; it can just as easily mean “once again” without respect to how many visits took place in between.

And in fact, Paul did visit Jerusalem during that 14-year period to deliver famine relief to the church there (Acts 11:27-30; 12:24-25), but he does not refer to that visit here since it had no bearing on his apostolic authority.

“Barnabas”: Paul’s first ally who vouched for him before the apostles at Jerusalem (Acts 9:27, and became his traveling companion on his first missionary journey (Acts 13:2-3).

“Titus”: A spiritual child of Paul and a coworker (Titus 1:4-5). As an uncircumcised Gentile, Titus was fitting proof of the effectiveness of Paul’s ministry.

Paul’s second trip to Jerusalem came 14 years after his first visit when he had met Peter (1:18). Two important figures accompanied him on this occasion – “Barnabas” and “Titus”.

It really does not matter whether these 14 years is from the time of Paul's conversion to Christianity, or that it is from the time he met with Peter. I believe, in the first chapter, Paul was showing that his training was not of man, but of God. In this chapter, however, we will see that Paul has ministered with the approval of the apostles who were part of the twelve.

This does not even mean that this is the second visit that Paul has made. It more probably means another time, not the second time. We know that Paul had been involved in ministry for many years at this point.

We will find in Paul's journeys that several ministers travelled with him. He really had a large following everywhere he went. The reason he mentions the 14 years here, is possibly to show the success of his ministry. He was so believed, that men and women followed along with his group and helped him minister.

Galatians 2:2

"And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain."

“Went up by revelation”: This revelation from God was the voice of the Holy Spirit. He refers to the divine commissioning of his visit in order to refute any suggestion by the Judaizers that they had sent Paul to Jerusalem to have the apostles correct his doctrine.

“Gospel”: Of Jesus Christ.

“Them which were of reputation”: The 3 main leaders of the Jerusalem church: Peter, James (the Lord’s brother, 1:19), and John (verse 9). This phrase was typically used of authorities and implied a position of honor.

Paul refers to them in a similar way two other times (verses 6, 9), suggesting a hint of sarcasm directed toward the Judaizers, who claimed they had apostolic approval for their doctrine and Paul did not. They had likely made a habit of exalting these 3 leaders at the expense of Paul.

“Run … in vain”: Paul hoped the Jerusalem leaders would support his ministry to the Gentiles and not soften their opposition to legalism. He did not want to see his ministry efforts wasted because of conflict with the other apostles.

The reason for this second trip was “by” [because of] “revelation;” that is, by prompting him to go; God foresaw the necessity for this consultation with the apostles. In Jerusalem, Paul “communicated” (laid before) his gospel to the apostles. The Greek word rendered “communicated” means “to refer something to another party for his opinion of it.”

So Paul “privately” sought the judgment of “them which were of reputation” (the Jerusalem apostles) regarding the gospel he had been proclaiming for 14 years. Why did Paul seek the apostles’ opinion? He had no doubt as to the validity of his gospel, for he had received it directly from Christ; so his consultation with John, James and Peter was not to ascertain whether his gospel was correct.

Rather it was to obtain their approval of the way he was bringing Gentiles into the church: they were admitted without circumcision on the basis of their faith in Christ. Apart from the apostles’ consent, Paul’s ministry among the heathen would be hindered – he would “run” [labor] … “in vain.”

It appears from this, that Paul had preached what the Spirit had taught him, and now he was coming to see Peter, James, and the others in authority to tell them what he had preached. The message, that Paul gave here, was not for everyone, but for those in authority, for their approval.

Paul had been ministering this message for over 11 years. He now wanted the others to approve his ministry. The fact that he "went up by revelation" means that God sent him. He had never questioned the message before, but since he was sent by the Spirit, he felt he now needed Peter and James' approval.

Verses 3-9: These verses reveal the outcome of Paul’s submission of his gospel to the apostles for their opinion. That they acknowledged his gospel to be genuine and to be the same gospel they preached is seen in three ways;

(1) Circumcision was not required of the uncircumcised Titus (verse 3). Had Paul’s gospel been lacking in this respect, Titus would have been circumcised.

(2) The Jerusalem apostles (“they who seemed to be somewhat in conference”) “added nothing to me” (verse 6), that is, they found nothing lacking in his gospel so as to require the addition of something (e.g., circumcision).

(3) The apostles “gave to me and Barnabas the right hands of fellowship: (verse 9). In antiquity the giving of the right hand was a sign of agreement made between peers. The Jerusalem apostles viewed Paul and Barnabas as partners in the gospel ministry. The apostles would never have done this had they looked upon Paul’s gospel as erroneous.

Galatians 2:3

"But neither Titus, who was with me, being a Greek, was compelled to be circumcised:"

“Greek”: Gentile.

“Compelled to be circumcised”: At the core of the Judaizers’ works system was the Mosaic prescription of circumcision. They were teaching that there could be no salvation without circumcision (Acts 15:1, 5, 24). Paul and the apostles denied that and it was settled at the Jerusalem Council (Acts 15:1-22).

As a true believer, Titus was living proof that circumcision and the Mosaic regulations were not prerequisites or necessary components of salvation. The apostles’ refusal to require Titus’ circumcision verified the church’s rejection of the Judaizers’ doctrine (Timothy, Acts 16:1-3).

The doctrine of circumcision and of sacrificing has sprung up in the church. The Judaizers have insisted that the Christians go back to keeping the Jewish law. These people had forced Titus to be circumcised before they would accept him, because he was a Greek.

In fact, not many years after this very happening are when the temple was destroyed. Either Jesus did it all on the cross for us, or we worship Him in vain. Jesus was the perfect sacrifice for all time for everyone. To sacrifice after this would be to say that Jesus was not the perfect Lamb of God. Paul wants to get this question settled.

Galatians 2:4

"And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:"

“False brethren”: The Judaizers, who pretended to be true Christians? Yet, their doctrine, because it claimed allegiance to Christ, was opposed to traditional Judaism, and because it demanded circumcision and obedience to the Mosaic Law as prerequisites for salvation, was opposed to Christianity.

“To spy out”: This Greek word pictures spies or traitors entering by stealth into an enemy’s camp. The Judaizers were Satan’s undercover agents sent into the midst of the church to sabotage the true gospel.

“Liberty”: Christians are free from the law as a means of salvation, from its external ceremonial regulations as a way of living, and from its curse for disobedience to the law – a curse that Christ bore for all believers (3:13). This freedom is not, however, a license to sin (5:13; Rom. 6:18; 1 Pet. 2:16).

“Bondage”: Conveys the idea of absolute slavery to an impossible system of works righteousness.

“Unawares brought in” means “smuggled in.” these “false brethren” tried to get Titus circumcised (verse 3). These unbelievers “came in privily” (sneaked in) or infiltrated Christian churches. Their purpose was to “spy out” and carefully examine the believers’ “liberty” or freedom from the Mosaic Law.

The ultimate aim of this spying was to “bring” the Christians “into bondage” by tying them up with all the rules and regulations of Judaism.

Notice, in this verse, that Paul says these people were pretending to be believers in Christ. They were really troublemakers to try to break up the Christian movement. Many Jews were converted to Christianity, so it was hard to determine sometimes who was really converted, and who was there to try to put them back under the law.

Galatians 2:5

"To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you."

“We gave place”: Paul and Titus (verse 3) never budged from their position of salvation by grace alone through faith alone.

“Truth of the gospel”: The true gospel as opposed to the different (1:6-8) and false one propagated by the Judaizers.

Paul refused to summit to the Judaizers’ demands of imposing the law on Christians. To have done so would have corrupted the pure truth of the gospel.

Since Paul had founded these churches with belief in Christ, he felt responsible to keep them in the faith. He would not even give these false brethren any time to bring their law to the people. He did not want his people confused by allowing them to hear false messages.

Colossians 2:8 "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."

Colossians 2:4 "And this I say, lest any man should beguile you with enticing words."

Galatians 2:6

"But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person :) for they who seemed [to be somewhat] in conference added nothing to me:"

“These who seemed to be somewhat”: Another reference to Peter, James and John.

“Accepteth no man’s person”: The unique privileges of the 12 did not make their apostleship more legitimate or authoritative than Paul’s - Christ commissioned them all (Rom. 2:11). Paul never saw himself as apostolically inferior.

These troublemakers that had come into the church had intended to put them back under the law. These brand new Christians were impressed with the authority with which they had spoken, even if they were not bringing the good news of the gospel. They were tender believers and must be carefully guarded from false teachings.

Paul says, it really does not matter that they are supposed to be someone special. Probably they were Pharisees, who thought they were better than other men. God is no respecter of persons. All of their education meant nothing to God. Paul had been taught of God. God's teaching was much above the teaching of man.

Galatians 2:7

"But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as [the gospel] of the circumcision [was] unto Peter;"

The Judaizers claimed Paul was preaching a deviant gospel, but the apostles confirmed that he proclaimed the true gospel. It was the same gospel Peter proclaimed, but to a different audience.

“Of the uncircumcision”: Paul preached the gospel primarily to the Gentiles (also to Jews in Gentile lands, as his pattern was to go to the synagogue first; Acts 13:5).

“Gospel of the circumcision was unto Peter”: Peter’s ministry was primarily to the Jews.

“The gospel of the uncircumcision:” the apostles perceived that Paul had been divinely entrusted with the gospel to Gentiles, while Peter was entrusted with the gospel to Jews. They had been entrusted with the very same gospel, but sent to two different peoples.

We know that Paul had been sent to the Gentiles. It was the Jew who practiced circumcision.

Acts 13:47 "For so hath the Lord commanded us, [saying], I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."

The Jews had thought themselves to be the only family that God wanted. They thought themselves to be better than others. Paul had been specifically sent to the Gentiles. It was Peter, however, who had been present when the Holy Ghost descended on the uncircumcised Gentiles.

Acts 10:45 "And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost."

God had shown Peter that the Gentiles were acceptable to God, even though they had never been circumcised. We see a direct statement in the next Scripture about Paul being called to the Gentiles.

Romans 15:16 "That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."

Galatians 2:8

"(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles :)"

“He that wrought effectually in Peter … in me”: The Holy Spirit, who has but one gospel, empowered both Peter and Paul in their ministries.

I see in this, that Paul is recognizing the ministry of Peter. He is just explaining that his call and Peter's call of God is to two different people. This does not mean that Paul never spoke to the Jewish converts, nor does it mean that Peter never spoke to the Gentiles. It does mean, that the main focus of their ministry was Paul to the Gentiles and Peter to the Jews.

Let us look at the commission Jesus gave to Paul in the following verses.

Acts 26:17-18 "Delivering thee from the people, and [from] the Gentiles, unto whom now I send thee," "To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."

Galatians 2:9

"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."

“Grace … given unto me”: The only conclusion these leaders could make was that God’s grace was responsible for the powerful preaching of the gospel and the building of the church through Paul’s efforts.

“James, Cephas and John”: This James was Jesus’ half-brother (1:19), who had risen to a prominent role in the Jerusalem church. Cephas (Peter) and John (the brother of James the apostle, martyred in Acts 12:2), were two of Christ’s closest companions and became the main apostle in the Jerusalem church (see Acts chapters 2-12).

Pillars”: Emphasizing the role of James, Peter and John in establishing and supporting the church.

“Barnabas”: Brother in Christ.

“The right hands of fellowship”: In the Near East, this represented a solemn vow of friendship and a mark of partnership. This act signified the apostle’s recognition of Paul as a teacher of the true gospel and a partner in ministry.

We should go unto the heathen”: Further confirmation of Paul’s divine call to ministry and a blow to the Judaizers, since the apostles directed him to continue in his already flourishing ministry to the gentiles.

“Circumcision”: Practiced in the Jewish faith.

Now, we see three of the real pillars of the church approving the ministry of Paul. The right hand signifies the spiritual blessing. Of course, Cephas, in the verse above, is the same as Peter. Peter, James (the half-brother of Jesus), and John blessed Paul and Barnabus in their endeavor to reach the Gentile world for Christ.

Peter actually was over all of the churches, whether they were made up of Jew or Gentile. His preaching, however, was focused on the Jew. James was head of the church at Jerusalem. John is the same as John the Revelator.

Galatians 2:10

"Only [they would] that we should remember the poor; the same which I also was forward to do."

“Remember the poor”: A practical reminder for Paul and the growing ranks of Gentile Christians. The number of Christians in Jerusalem grew rapidly at first (Acts 2:41-45; 6:1) and many who were visiting the city for the feast of Pentecost (Acts 2:1, 5) remained and never returned to their homes.

While the believers initially shared their resources (Acts 2:45; 4:32-37), many had little money. For years the Jerusalem church was economically pressed.

The one request the apostles made of Paul was that he would “remember” [help] “the poor”. Paul willingly complied, saying that he “was forward” [zealous] “to do” so.

Even though their ministries were to a different people, they were all to remember the poor. Paul did not need instruction in this; he had been doing that very thing from the very beginning. It seems the believers in Jerusalem had been poverty stricken, and Paul had brought the message of charity to the Gentile churches.

He explains to them in the following verses that they are to help their converted Jewish brothers.

Romans 15:25-27 "But now I go unto Jerusalem to minister unto the saints." “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem” "It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things their duty is also to minister unto them in carnal things."

The church in Jerusalem was made up of mainly Jews who had converted to Christianity.

2 Corinthians Chapter 9

2 Corinthians 9:1

The ministering to the saints is still speaking of the offering for the saints in Jerusalem.

The last lesson was very similar to this lesson. "Superfluous" means excessive or super abound. It, also, means have more abundance.

The word "for" above shows that this is a continuation of chapter 8.

Paul is saying he really should not have to write to them about this. They should be eager to help their brothers in Christ who have a need. They had been sidetracked by the false teachers who were accusing Paul of ministering for the money only.

2 Corinthians 9:2

It seems as though the zeal of the church at Corinth has caused the other churches to want to help, also. Paul had bragged so much on the church at Corinth that they had wanted to do the same thing.

Now Paul is calling the Corinthians back to their original eagerness and readiness to participate in the offering project.

Macedonia was located in northern Greece and Achaia was a province in southern Greece near where Corinth was.

2 Corinthians 9:3

When the Corinthians first heard of the need, they had undoubtedly promised Paul that they would raise a large amount.

Paul is encouraging them to do whatever they are going to do now. It seems a great deal of time has passed since the need was known, and Paul is saying, send you’re offering now.

2 Corinthians 9:4

After promising so boldly what they would do, if they did not, it would be embarrassing for Paul, as well as for them. Paul had not ceased telling the people in Macedonia what the church at Corinth had planned to give.

2 Corinthians 9:5

“Bounty” meaning their generous gift.

Paul says that he is not coveting their funds. He wants them to have the free will offering ready when they come, to keep down embarrassment.

“Covetousness”: or greed meaning a grasping to get more and keep it at the expense of others. This attitude emphasizes selfishness and pride, which can have a very detrimental effect on giving and is natural for unbelievers but should not be for professed believers.

2 Corinthians 9:6

If you want a large crop, you have to plant a lot of seeds. Pertaining to Christian giving is the saying that the harvest is directly proportionate to the amount of seed sown.

“Bountifully” comes from a Greek word “eulogy” meaning blessing. When a generous believer gives by faith and trust in God, with a desire to produce the greatest possible blessing, that person will receive that kind of a harvest of blessing.

This is not speaking in planting real seed, but speaking of the ministry. If the Lord is to bless them mightily, then they must give mightily. God gives a return on the amount one invests with Him. Invest a little, receive a little and vice versa.

The Lord multiplies what they give. 10 times one is ten, but ten times ten is 100. To bring in a big harvest, you must plant big. This is true in all walks of life. You reap according to what you sow

2 Corinthians 9:7

Paul is teaching them a principal of giving.

“Purposeth” is a premeditated, predetermined plan of action that is done from the heart voluntarily, but not impulsively.

To give because you have to and not because you want too brings no rewards at all. You might as well keep the offering if it is given grudgingly. It will not do you any good, or the person receiving it either. Give and it shall be given you, pressed down and running over. The if is then, if you gave it in love, cheerfully.

God has a unique special love for those who are happily committed to generous giving. The Greek word for “cheerful” is the word from which we get “hilarious,” which suggests that God loves a heart that is enthusiastically thrilled with the pleasure of giving.

2 Corinthians 9:8

When you give to those with no hope of return, you lay up treasures in heaven for yourself. God does not overlook the smallest gift you give to someone in need.

Mark 9:41 “For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.”

The gift does not have to be large; it just has to be given freely with a cheerful heart. Those who help others in need will find that they will never suffer from need themselves. God sees their generosity and rewards them.

Grace here isn’t referring to spiritual grace, but to money and material needs. When the believer generously and wisely gives of his material resources, God graciously replenishes them so he always has plenty and will not be in need.

God gives back lavishly to generous, cheerful givers, not so they may satisfy selfish, nonessential desires, but so they may meet the variety of needs others have.

2 Corinthians 9:9

When you are continually giving to others in need, you are insuring the love of God toward you. You are letting the righteousness that Jesus gave you, work in your life.

This verse comes from Psalm 112:9: “He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.”

God replenishes and rewards the righteous giver both in time and eternity.

2 Corinthians 9:10

This verse may be translated, “Now He (God) who supplies seed to the sower and bread to eat will supply and multiply your seed and will increase the harvest (Yield) of your righteousness (prosperity).

The Corinthians would not be the ones to distribute their offerings. They are the one who provides the seed to be sown. They entrust someone else to sow it for them and everyone benefits. The person who provides the funds to minister with has just as much part in the ministering as the one who actually does the ministering.

In this scripture, Paul quotes from Isaiah 55:10 for support: “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:”

The same God, who is faithful to supply all His creatures’ physical needs and is kind to all men, is uniquely gracious to His children. He always fulfills His promise to replenish their generosity.

This verse may be translated, “now he who supplies the seed to the sower and bread to eat will supply and multiply your seed and will increase the harvest (yield) of your righteousness (prosperity).

The “fruits of your righteousness” is God’s temporal and eternal blessings to the cheerful giver.

Paul may preach to these people, but the givers of the funds to do it with are producing fruit for God, as well. Both are needed to get a good crop.

2 Corinthians 9:11

One may provide the seed and another plant the crop, but God gets the increase. The saints who are blessed by this offering will give thanksgiving to God.

2 Corinthians 9:12

This giving to the saints in need is not just a physical blessing to them, but also shows the love of God to them. It feeds their souls to know of the unselfish love these Corinthian have for them. It shows to them Christianity in action. This is what Christianity is all about.

Paul viewed the entire collection project as a spiritual, worshipful enterprise that was primarily being offered to God to glorify Him.

The Jerusalem church had an extremely great need. Many of its members had gone to Jerusalem as pilgrims to celebrate the feast of Pentecost, had been converted through Peter’s message, and had then remained in the city without adequate financial support.

Many residents of Jerusalem had undoubtedly lost their jobs in the waves of persecution that came after the martyrdom of Stephen. However the Corinthians were wealthy enough (they had not yet suffered persecution and deprivation like the Macedonians) to help meet the huge need with a generous monetary gift.

2 Corinthians 9:13

The collection, which the Corinthians had provided, gave proof of this ministry which gave them opportunity to test the genuineness of their faith.

The Jewish believers, who already doubted the validity of gentile salvation, were especially skeptical of the Corinthians since their church had so many problems. The Corinthian’s involvement in the collection would help to put those doubts to rest.

Obedient submission to God’s Word is always evidence of a true confession of Christ as Lord and Savior. If the Corinthians had a proper response to and participation in Paul’s collection ministry, the Jewish believers would know the Gentile conversions had been real

We see from this scripture that they had not only accepted Jesus as their Savior, but are walking in that newness of life of the Christian. Jesus is their Lord, as well as Savior. They are acting in a Christ-like fashion. We see, in this, the brotherhood of the believers.

2 Corinthians 9:14

This just shows that the saints in Jerusalem thank God for the Corinthians who helped them. They do not have funds to give in return, but pray for their generous brothers in Corinth. The grace of God is showing in these followers in Corinth.

This verse illustrates the truth that mutual prayer is at the heart of authentic Christian unity. When the Jerusalem believers recognized God was at work in the Corinthian church as a result of its outreach through the collection, they would have become friends in Christ and prayed for the Corinthians, thanking God for their loving generosity. The Spirit of God was at work in the Corinthians in a special way.

2 Corinthians 9:15

Paul summarized his discourse by comparing the believer’s act of giving with what God did in giving Jesus Christ, “His unspeakable gift”. God buried His Son and reaped a vast harvest of those who put their faith in the resurrected Christ. That makes it possible for believers to joyfully, sacrificially and abundantly sow and reap. As they give in this manner, they show forth Christ’s likeness.