The mother loves her child most divinely, not when she surrounds him with comfort and anticipates his wants, but when she resolutely holds him to the highest standards and is content with nothing less than his best.[1]

American writer Hamilton Wright Mabie captures what every mother desires. Mothers or parents in general desire the best for their children. Great concern befalls them who see or even hear that their child is in grave danger.

Like a mother to a child, Paul writes his letter to the Galatians with a stern and urgent plea against the danger that has penetrated its church. In an effort to turn the church around from following a false doctrine, Paul brings up an appropriate incident – A confrontation with the apostle Peter. Galatians 2:11 gives a sneak peek of this tensioned confrontation, “But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.”[2] How could such conflict transpire between the church’s pillars of faith? How does recounting this incident help Paul’s goal to draw the Galatians away from danger and back to safety?

This exegetical paper aims to expound Galatians 2:11 with the aid of contextual study, word study and background study.

Background of Galatians

Authorship

According to the letter Paul himself wrote (1:1, 5:2), he wrote not as compelled by men but is writing as a messenger from Jesus Christ and God the Father. Paul wrote the letter with a sense of urgency and relational marginalization to its readers as depicted by his short salutation and closing remark (1:1-3, 6:18). His usage of strong words conveyed feelings of anger and frustration (1:8-9, 2:11, 3:1, 5:4, 5:12, 6:11, 6:17) which is true to his account of his confrontation with Peter in Antioch from which the verse in study (2:11) came from. Paul’s way of writing here demanded the reader to receive it with urgent obedience and submission to his appeal.

Furthermore, Paul relates several personal and ministerial experiences that can also be seen in Acts. Paul accounts his advanced Judaist upbringing and his efforts to persecute and destroy the Church (1:13, cf. Acts 8:1-3); his conversion that set him apart to preach the gospel to the Gentile world (1:15, cf. Acts 9:15-16); and the incidents that transpired during the council of apostles in Jerusalem (2:1-10, cf. Acts 15:1-12).

Audience

The letter was addressed “to the churches of Galatia” (1:2b, cf. Acts 3:1). These churches were founded by Paul during his first missionary journey (Acts 13:1-14:28) and regularly passed and ministered through the Galatian region during his second (Acts 16:6) and third (Acts 18:23) missionary exploits. Galatia, which today is part of modern Turkey, was a predominantly Gentile region of whose southern cities include Pisidian Antioch, Iconium and the Lycaonian cities of Lystra and Derbe.[3]

Jewish influence was present in the Galatian cities. Particularly in Pisidian Antioch, a number of Jewish and Gentile proselytes followed Paul after his message in the synagogue (Acts 13:43). In Iconium, large number of Jews and Gentiles went to the synagogue to hear the message of Paul which many of them eventually believed (Acts 14:1). Same is true with the city of Derbe. Paul, after his stoning in Lystra by his detractors, began to preach in Derbe that “made many disciples” (Acts 14:21).

However, the worship of Greek gods dominated religion in the Galatian cities. On one occasion, Paul and Barnabas were regarded as the Greek gods Hermes and Zeus after the miraculous healing of a blind man in Lystra (Acts 14:12, cf. 4:14). The miracle caused the priest in the temple of Zeus and the crowd to revel and burn sacrifices to them (Acts 14:13). These acts were reprimanded by Paul.

Date

To determine the rightful date of Galatians, one must settle the true destination of the letter.[4] There are few and rather confusing time markers in Galatians that make it a disputed subject among scholars.[5] From Galatians, some with the help of Luke’s writing of Acts, we can highlight the following time markers:

1. The writing has been made after his visit in the Galatian region. Paul criticizes the Galatian church that they are “quickly deserting” the original gospel which was preached to them (1:6). The phrase “quickly deserting” suggests that Paul preached to them not so long ago. Paul indicates his previous visit when he first preached to them (1:9, 1:11).

2. The letter was written after Paul’s first and second visit to Jerusalem to meet with the apostles. Paul indicates his first visit in 1:18 where he was first introduced to Peter and stayed with him for fifteen days. His second visit was made after an interval of fourteen years when he was sent by the church of Antioch with Barnabas to bring relief during the Jerusalem famine (2:1-10, Acts 11:30). His third visit was in Acts 15:1-35. Following a great dissension with the Judaizers from Judea about circumcision plus faith in Christ as the means of salvation, the Antioch elders decided to send Paul and Barnabas with Titus to the apostles in Jerusalem concerning the issue (Acts 15:2).

3. After his third visit to Jerusalem, Paul then began his second and third missionary journey with the Galatian cities in his itinerary (Acts 15:36, Acts 18:23). However, both missionary journeys do not indicate pressure from the Judaizers. This suggests that the writing was made later than Paul’s second and possibly during his third missionary journey.[6]

If Northern Galatia was the intended audience of Paul’s writing, the letter would be placed at 54 or 55 A.D.[7] This supports the third marker that Paul would have made this letter during his third missionary journey possibly while in Ephesus or Macedonia.

However, if the destination of the Galatian letter was to the southern cities of Galatia, the letter would be dated at 49 A.D. This would have been written by Paul in Antioch after his first missionary journey, prior to the Jerusalem council of Acts 15. This supports the first marker that the “quickly deserting” of the Galatians to the original gospel suggests that Paul preached to them not so long ago.

Occasion

Paul confronts the Galatian churches for quickly forsaking the original gospel he preached, which is salvation through faith in Jesus Christ alone, for a “different gospel” (1:6). Paul notes that there are some people troubling them and desires to distort the message he originally preached to them (v. 7). The people in discussion here are Judaizers, coming from James’ group (2:12), seeking to discredit Paul. These people are not really presenting a different gospel, but they are adding requirements to the original means of salvation. According to them, one would be saved if they believed in Jesus Christ and the Mosaic Law, specifically in the ordinance of circumcision. As Paul argues:

It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace.[8]

The book of Acts early on introduces us to what would become the bewitcher of the Galatian church. During Paul’s first missionary journey to the Galatian region, particularly in Pisidian Antioch, upon presentation of the gospel, the Judaizers became jealous of Paul’s convert-base and drove him out of the city. Throughout Acts 13-14, their stubborn pursuit of the apostle caused the apostle to move from one city to another (Iconium, Lystra and Derbe) propagating the gospel that would establish the Galatian church.

Throughout his letter Paul paints the nature of his enemies. He calls them “accursed” for introducing a different gospel (1:8-9). In an unadulterated sarcasm Paul mocks the Judaizers that they would hopefully mutilate their organs completely in relation to circumcision (5:12). Paul probes their motives for circumcising: (1) they compromise so that they would not be persecuted by their own Judaist tradition (6:12) which they could not faithfully observe (v. 13) and (2) they do it so that they can only boast in the flesh (v. 13).

Having come from James in Judea, the Judaizers’ influence within the Jewish circle was so strong that it would eventually instigate even the apostle Peter to withdraw from fellowship with the Gentiles in Antioch as Paul accounts in his letter (2:11).

Purpose

Paul’s main purpose of writing the letter to the Galatians was centered on rejecting the different gospel that the Judaizers were preaching to the Gentile church; that is faith in Christ and obedience to the Mosaic Law through the likes of circumcision as the means of salvation (2:16, 5:2-3). Furthermore, Paul exhorts them about the proper use of their newfound freedom in Christ (5:13 – 6:10).

In Galatians 1:6 – 5:12, Paul presents several reasons why the Galatian church should discard the different gospel. One of those reasons compelled Paul to recount his correction of Peter during Peter’s visit in Antioch (2:11) because Peter being “a Jew, yet [he] lived like a Gentile” (2:14).

Study of Galatians 2:11

Sections and Main Ideas in Galatians

Paul’s letter to the Galatians is very forward that its structure is dominated by only two major concerns. First, in 1:6 – 5:12, Paul enumerates eleven reasons why the Galatian church should reject the false gospel of faith plus law obedience. And second, in 5:13 – 6:11, after laying down strong grounds to reject the false gospel, Paul demands his readers to exercise their freedom properly by walking in the Spirit, and rejecting the desires of the flesh. These two major contents of the letter are sandwiched by short and strong salutations in the beginning and in the end (1:1-3, 6:11-18).

The main idea of the section (1:6 – 5:12) from which the text in study belongs is “reject the false gospel by adding obedience to the law to faith in Jesus Christ as the means to salvation because original gospel that was preached to you (by me, Paul) is the one and only true gospel.”

Background Study on Table Fellowship during New Testament Times

A brief study of early church table fellowship would be necessary for understanding the events that occurred in Galatians 2:11-14. Why would Peter withdraw himself from the Gentile in the presence of the Judaizers during fellowship at the table? What are its implications?

Just as in circumcision, table fellowship is regarded highly and cautiously in Jewish tradition. According to Philip Esler, rather than a matter of social differences between the poor and rich as in 1 Corinthians 11:17-22 (Theissen, 1982)[9], the negative implications of Jewish-Gentile fellowship around the table stems on group boundaries, as Jews are God’s holy people[10] and the rest of the Gentile people commoners. God’s command in the Old Testament of separating themselves to outside influences of worship and living has been translated on the table. Clement writes, “Nor do we take our food from the same table as Gentiles, inasmuch as we cannot eat along with them, because they live impurely.”[11]

Jewish dietary restrictions or kosher also helped hinder or restrict Jews from eating with Gentiles[12]. To observe kosher diet, a Jew must refrain from eating of ‘unclean’ foods as prescribed in Leviticus 11 and 17. And it can also be traced to kosher restrictions that placed Peter on a difficult position in Antioch. As “apostle to the circumcised,” Peter ought to observe the kosher law, but since his visit in Antioch for which most of its members are Gentiles, he began to eat with them without the observance of the law. However, when the Judaizers came to Peter, he switched back to kosher diet in “fear” of them. Therefore, Paul charged him of not being true to the gospel. Peter’s withdrawal from fellowship has much to say about prevailing group distinction and division between Jews and Gentiles.

However, this separation from the Gentiles should have been lifted as new social practices of Jewish-Gentile fellowship were also radically introduced by Jesus and the Apostles (Acts 10:11; 15; 27:33-38).

Background Study on Circumcision

Circumcision became one of the central disputes between Paul and the Judaizers throughout the early church era^{^[13]}. To thoroughly understand Galatians 2:11, one must study the significance of circumcision a Jew and why the Judaizers rally this particular law side by side with faith in Jesus as the means to salvation.

In Genesis 17, God commanded Abraham to have his entire male household circumcised as a pact between them. This historic pact marked the covenant for which Abraham and his descendants became the people for which “the families of the earth will be blessed” (Genesis 12:3). Therefore, for the Jew, this covenant act is a crucial requirement to become a member of God’s chosen people. Refusal to undergo circumcision would cause a Jew to be cut off from their people. Moreover, in Genesis 17:13, the covenant of circumcision was an “everlasting” one. Circumcision became an indispensable requirement for a Jew. With the Torah seeming to favor on their side, the Judaizers imposed “circumcision according to the custom of Moses” on the Gentiles for them to be saved (Acts 15:1).^{^[14]}

The explicit rule of circumcision and faith for salvation became the benchmark of Judaist campaign. So at the time when the Judaizers came to Antioch (Galatians 2:12), the apostle to the circumcised Peter, well aware of their movement, and perhaps not wanting to dissuade a following from the Judaizers, withdrew from table fellowship among the Gentiles. Paul opposes him because he “[feared] the party of the circumcision” (2:12) and he became hypocrite to the gospel (2:14). And for this false gospel which “[nullifies] the grace of God” for “Christ died needlessly,” Paul devotes majority of his letter in persuading the Galatian church to reject it, with units zeroing in clarifying Abraham’s faith being “reckoned to him as righteousness.”

Unit Limits and Main Ideas of Galatians 1:6 – 5:12

Paul presents several reasons why the Galatians must reject the false gospel of law obedience and faith in Christ as means to salvation. In verses 1:6-10, Paul states that any person, even from his camp or even an angel (1:8) that presents a different gospel other than what is preached by Paul is to be αναφεμα or “doomed to destruction.”[15] In verses 1:11-24, he defends that the gospel that he received was not from men but revealed to him none other than by Jesus himself (1:12). He puts up two accounts to strengthen this claim. First, upon receiving this revelation from Christ, he claims that he did not go to the Jerusalem apostles immediately but he headed to Arabia (1:15-17). And second, after three years in Arabia, he finally went up to Jerusalem to meet Peter for the first time, but still then, he was not seen by the other apostles and the Judean brothers (1:18-24). To put these two accounts in letter, Paul testifies therefore that his gospel, coming from the original Source Himself, is much more powerful than the different gospel the Judaizers is preaching.

In chapter 2, Paul presents further why the Galatian church should reject the different gospel. In verses 2:1-10, during his second visit to Jerusalem (Acts 11:29), the Judaizers came among the Jerusalem ranks and pressured the company with Paul into circumcision but to no avail (2:3). On the other hand, the Jerusalem apostles gave the “right hand of fellowship” (2:9) to him and approved the gospel that he is preaching to the uncircumcised.

In verses 2:11-14, Paul recounts an incident between him and Peter. This happened during their visit to Gentile Antioch, whose church Paul established few years ago. Prior to the arrival of the “certain men from James,” or Judaizers, Peter freely fellowshipped with the Gentiles on the table. But when the Judaizers came, Peter began withdrew himself from Gentile fellowship “fearing the party of the circumcision” (2:12). Peter’s fear meant to be afraid lest he would displease the Judaizers and be harmed.[16] And being the apostolic leader to the Jews, he influenced the rest of the Jewish party who fellowshipped with the Gentiles as well, including his partner Barnabas, to follow suit (2:13). But this parade of hypocrisy Paul did not tolerate. He rebuked Peter in the presence of all. In his eyes, Peter stood condemned or “found with fault or to be blamed”[17] (2:11) because he “was not straightforward about the truth of the gospel” (2:14). His withdrawal distorted the Jesus’ gospel of equality. Through this incident, one can understand why Paul is very stern and urgent in correcting the Galatian church. If the Judaizers can shake the foundation of the Church who is Cephas; how much more the Galatian church? He is pointing out that just as he was bold and quick in correcting Peter in his mistake, he will certainly do the same with the Galatian church.

Just as Peter distorted the truth of the gospel, Paul gives another reason why the gospel of these Judaizers must be rejected. In verses 2:15-21 Paul reestablishes the truth of the real gospel that salvation is by faith in Jesus Christ alone and not adding the works of the law to it.

In chapter 3, Paul imparts two more reasons why the different gospel must be rejected. This time he speaks in the light of Abraham and his seed. First, in verses 3:1-14, he says that Abraham’s faith “was reckoned to him as righteousness” (3:6 cf. Genesis 15:6). This was the time when the law has not existed yet. Therefore, to obey the law as a means of salvation is to put oneself under a curse (3:10). It is only through faith in Jesus that we are saved from the curse of the Law (3:13). Second, in verses 3:15-29, Paul explains that salvation is not acquired by converting to Judaism, which entails obeying the law and getting circumcised. To the Judaizers, to be Abraham’s seed is to be connected to Abraham’s blood lineage (3:18). However, for Paul, to be Abraham’s seed is to be made righteous by faith in Christ alone. Moreover, 430 years before the Mosaic law existed Abraham already believed (3:17). Thus, Paul declares, “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (3:28).

In verses 4:1-11, Paul uses an illustration to persuade the Galatian church why they should reject the false gospel. He illustrates a child heir and guardian relationship. As a child heir of salvation, God puts the law above us as “guardian and managers” (4:2) until we receive the inheritance, Jesus, in His appointed time. But now that Jesus has come to us, as an adult child is now ready to receive his inheritance, the law is lifted from believers so they may receive their eternal inheritance in Him. The apostle shifts his argument from an objective approach to a more subjective/relational approach in verses 4:12-20 as he protests the Galatians’ former warmth to him when they received the original gospel, now gone when they welcomed another one. He returns to citing another illustration in verses 4:21 – 5:1, this time a contrast between a child of Hagar, the slave woman, and a child of Sarah, the free woman. As one who puts their faith in Christ, they are a child of the free woman, the child of promise, not as a child of the slave (to the law).

Finally in verses 5:2-12, Paul unleashes the strongest reason why they must remain in the gospel they received and reject the different one:

“… I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you... [You are] under obligation to keep the whole Law. You have been severed from Christ… you have fallen from grace.”[18]

As once freed from the yoke of slavery of the law, to obligate oneself to law obedience and circumcision is to separate oneself from Christ.

Interpretation of Galatians 2:11

Galatians 2:11 originates from Paul’s effort to convince the Galatian church to reject the false gospel of circumcision and law obedience and faith in Jesus Christ as the means to salvation. In an attempt to dissuade them from following this false gospel, he recounts the confrontation incident between him and Peter in Antioch.

Since his arrival and acquaintance with the Antiochian church, Peter shared open fellowship with them. But when the Judaizers came to investigate, Peter began to withdraw from eating with the Gentiles because he feared criticism from the visitors. However, Paul opposed him in the presence of the church. He accused him not being true to the gospel of Jesus Christ when he withdrew from fellowship. The truth of the gospel is that there are no boundaries and separation between Jews and Gentile now that both can be justified by faith in Christ alone. So when Peter stood condemned, this meant Paul found fault in him in that he did not acknowledge equality of Jews and Gentiles in the sight of Christ.

Therefore Paul tells the Galatian church to already reject the false gospel because just as he was quick and bold to rebuke Peter with his error in the presence of everyone, Paul will not waste time in correcting the Galatian church when they receive this false gospel.

Conclusion

Salvation by faith alone

A believer must be faithful to acknowledge that their salvation is a result of faith in Jesus Christ alone and not by works. Salvation is a gift of grace and “not as a result of works” (Ephesians 2:8-9). Works’ relation to salvation is that works must be a direct result of one’s salvation. Paul commands believers to walk in Spirit so will not succumb to the desires of the sinful nature (Galatians 5:16). One must be wary of today’s Judaizers or cults who seek to save their members through means other than faith in Christ alone.

Unity in Christian fellowship

Just as Paul condemned the drawing boundary lines between Jews and Gentiles in Christian fellowship, today’s Christian must seek unity and equality among believers. And the chief unifying factor among believers should be that of one faith in Christ Jesus. Paul exhorts us to have the same mind, the same love, the same purpose (Philippians 2:2). Group identities or departments are very much helpful in meeting the needs of specific groups of people, but these should not undermine another’s duty and privileges, both secular and spiritual, in the body of Christ. They should also align themselves with the overall vision of the church.

Divine approval versus human appeasement

Seeking human approval rather than God’s approval may come easily unnoticed if Christians are not careful. Being nice to please the powerful or popular may not be beneficial because compromise may entail such act, just like Peter who sought to appease the Judaizers by withdrawing from Gentile fellowship. Just as Jesus pleased the Father by doing His will even against opposition, one must do likewise. As Jesus said, “My food is to do the will of Him who sent me and accomplish His work” (John 4:34). If one is in Christ, they are already approved by God. Understanding what Christ did on the cross frees us from trying hard to be approved by anyone.

Wise correction

Though Paul’s zealousness may have triggered an impulsive correction of Peter in the presence of Antioch[19], he sets an example how sin must be corrected in the church and society. Sin must be dealt with quickness and boldness. Stricter standards of correction must be given especially to people like Peter, who ought to lead and set example to the congregation[20]. Ignoring a rebuke ought to be given through the prompting of the Spirit can cause sin to take root deeper into a brother. Proverbs challenges the believer to execute correction whenever needed:

“Better is open rebuke than love that is concealed. Faithful are the wounds of a friend…” (Proverbs 27:5-6)

“He who rebukes a man will afterward find more favor than he who flatters with the tongue.” (Proverbs 28:23)

However, the correction of a brother in the Lord should also be done with love, wisdom and correct timing. Jesus and Paul present varying but effective approaches to healthy conflict management.[21] Correction and discipline conducted out of love must aim to restore the erroneous brother.

BIBLIOGRAPHY

Carson, D. A. and others. An Introduction to the New Testament. Manila: OMF Literature Inc, 1998

Graves, David. “Date of Galatians,” Electronic Christian Media [database online]. 2000; available from http://www.abu.nb.ca/ecm/Gal00d.htm; Internet; accessed 5 September 2005.

Hawthorne, Gerald F. and others, ed., Dictionary of Paul and His Letters. England: Intervarsity Press, 1993.

Neyrey, Jerome H. Readers Guide to Meals, Food and Tablefellowship in the New Testament [book online]. University of Notre Dame; available from http://www.nd.edu/~jneyrey1/meals.html; Internet; accessed 1 October 2005.

Strong, James. Strong’s Exhaustive Concordance of the Bible. Nashville, Tennessee: Crusade Bible Publishing, Inc., 1990

The Mother’s Network. Mother Quotes [online]. Australian Media Pty Ltd; available from http://www.mothers.net/mothersquotes8.htm; Internet; accessed 4 October 2005.

Witherington, Ben III. Grace in Galatia: A Commentary on Paul’s Letter to the Galatians. Grand Rapids, Michigan: Eerdmans Publishing Company, 1998

[1] The Mother's Network. "Mother Quotes." Australian Media Pty Ltd.; available from http://www.mothers.net/mothersquotes8.htm; Internet; accessed 4 October 2005.

[2] All Scripture cited in this paper are in New American Standard Bible version, Scriptures in other version will be noted otherwise.

[3] Scholars debate on the true location of the churches of ancient Galatia: Northern Galatia of the Gauls, or Southern Galatia. For the purpose of this study, the author utilizes the Southern Galatian theory as place of addressee. These theories are discussed in D.A. Carson and others, An Introduction to the New Testament (Manila: OMF Literature Inc, 1998), 293-294.

[4] See previous footnote.

[5] Carson, Introduction, 293-294

[6] Ibid.

[7] David Graves, "Date of Galatians," Electronic Christian Media, 2000; available from http://www.abu.nb.ca/ecm/Gal00d.htm; Internet; accessed 5 September 2005.

[8] Galatians 5:1-4, cf. 6:12-13

[9] Jerome H. Neyrey, Reader's Guide to Meals, Food and Table Fellowship in the New Testament [book online]; available from http://www.nd.edu/~jneyrey1/meals.html; Internet; accessed 00 October 2005.

[10] Ibid.

[11] Ibid.

[12] Ibid.

[13] cf., Acts 15:1, 15; Galatians, Romans, Philippians 3

[14] Gerald F. Hawthorne and others, ed., Dictionary of Paul and His letters (England: Intervarsity Press, 1993).

[15] James Strong, Strong’s Exhaustive Concordance of the Bible, (Nashville, Tennesee: Crusade Bible Publshing, Inc., 1990)

[16] Ibid.

[17] Ibid.

[18] Galatians 5:2-4

[19] Ben Witherington III, Grace in Galatia: A Commentary on Paul's Letter to the Galatians (Grand Rapids, Michigan: Eerdmans Publishing Company, 1998)

[20] James 3:1

[21] Matthew 18:15-17; 1 Corinthians 6:1-8

3 typ7? 0 ='margin-top:0in' start=4 type=a>

The early ministry of Jesus (4:12-25)

BIBLIOGRAPHY

Bell, James S. Jr. and Anthony P. Dawson. From the Library of C. S. Lewis: Selections from Writers Who Influenced His Spiritual Journey. Colorado Springs, Colorado: Shaw Books, 2004.

Carson, D. A. and others. An Introduction to the New Testament. Manila: OMF Literature Inc, 1998

Gundry, Robert H. Survey of the New Testament, 4th ed. Grand Rapids, Michigan: Zondervan Publishing House, 2003

Jones, Alexander. The Gospel According to St. Matthew. London: Geoffrey Chapman, 1965

Morris, Leon. The Gospel According to Matthew (Pillar New Testament Commentary). Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1992.

Schweizer, Eduard. The Good News According to Matthew. Atlanta: John Knox Press, 1975

Stamps, Donald C. ed. Full Life Study Bible. Grand Rapids, Michigan: Zondervan Publishing Company, 1992

Strong, James. Strong’s Exhaustive Concordance of the Bible. Nashville, Tennessee: Crusade Bible Publishing, Inc., 1990

^{^[1]}Biblical citations in this paper are from the New American Standard Bible (NASB) and will be noted if otherwise.

[2] A synoptic parallel of the verse is documented in Appendix 1.

[3] D. A. Carson and others, An Introduction to the New Testament. (Manila: OMF Literature Inc, 1998) and Donald C. Stamp ed, Full Life Study Bible. (Grand Rapids, Michigan: Zondervan Publishing Company, 1992)

[4] Robert H. Gundry, Survey of the New Testament, 4th ed. (Grand Rapids, Michigan: Zondervan Publishing House, 2003)

[5] See the outline of the prelude to Jesus’ Ministry in Appendix 2.

[6] James Strong, Strong’s Exhaustive Concordance of the Bible. (Nashville, Tennessee: Crusade Bible Publishing, Inc., 1990)

[7] Mark uses the adverb “immediately” (Gk. εὐθύς) meaning “straightway” or “just then”

[8] Strong, Strong’s

[9] Alexander Jones, The Gospel According to St. Matthew. (London: Geoffrey Chapman, 1965)

[10] James 1:13, “Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone.”

[11] Strong, Strong’s

[12] James 1:2-3, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance.”

[13]Leon Morris, The Gospel According to Matthew (Pillar New Testament Commentary). (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1992)

[14] Eduard Schweizer, The Good News According to Matthew. (Atlanta: John Knox Press, 1975)

[15] Complete text of Deuteronomy 6:16 reads, “You shall not put the LORD your God to the test, as you tested Him at Massah.”

[16] Strong, Strong’s

[17] James S. Jr. Bell and Anthony P. Dawson, From the Library of C. S. Lewis: Selections from Writers Who Influenced His Spiritual Journey. (Colorado Springs, Colorado: Shaw Books, 2004)

Firescribbler

Thursday, October 6, 2005

An exegetical paper on Galatians 2:11

BIBLIOGRAPHY

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