Hebrew Names Version HNV
The Message Bible MSG
1 Then after a period of fourteen years I went up again to Yerushalayim with Bar-Nabba, taking Titus also with me.
1
Fourteen years after that first visit, Barnabas and I went up to Jerusalem and took Titus with us.
2 I went up by revelation, and I laid before them the Good News which I preach among the Goyim, but privately before those who were respected, for fear that I might be running, or had run, in vain.
2
I went to clarify with them what had been revealed to me. At that time I placed before them exactly what I was preaching to the non-Jews. I did this in private with the leaders, those held in esteem by the church, so that our concern would not become a controversial public issue, marred by ethnic tensions, exposing my years of work to denigration and endangering my present ministry.
3 But not even Titus, who was with me, being a Yevanit, was compelled to be circumcised.
3
Significantly, Titus, non-Jewish though he was, was not required to be circumcised.
4 This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Messiah Yeshua, that they might bring us into bondage;
4
While we were in conference we were infiltrated by spies pretending to be Christians, who slipped in to find out just how free true Christians are. Their ulterior motive was to reduce us to their brand of servitude.
5 to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.
5
We didn't give them the time of day. We were determined to preserve the truth of the Message for you.
6 But from those who were reputed to be important (whatever they were, it makes no difference to me; God doesn't show partiality to man) -- they, I say, who were respected imparted nothing to me,
6
As for those who were considered important in the church, their reputation doesn't concern me. God isn't impressed with mere appearances, and neither am I. And of course these leaders were able to add nothing to the message I had been preaching.
7 but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcision, even as Kefa with the Good News for the circumcision
7
It was soon evident that God had entrusted me with the same message to the non-Jews as Peter had been preaching to the Jews.
8 (for he who appointed Kefa to the apostleship of the circumcision appointed me also to the Goyim);
8
9 and when they perceived the grace that was given to me, Ya`akov and Kefa and Yochanan, they who were reputed to be pillars, gave to me and Bar-Nabba the right hand of fellowship, that we should go to the Goyim, and they to the circumcision.
9
Recognizing that my calling had been given by God, James, Peter, and John - the pillars of the church - shook hands with me and Barnabas, assigning us to a ministry to the non-Jews, while they continued to be responsible for reaching out to the Jews.
10 They only asked us to remember the poor -- which very thing I was also zealous to do.
10
The only additional thing they asked was that we remember the poor, and I was already eager to do that.
11 But when Kefa came to Antioch, I resisted him to the face, because he stood condemned.
11
Later, when Peter came to Antioch, I had a face-to-face confrontation with him because he was clearly out of line.
12 For before some people came from Ya`akov, he ate with the Goyim. But when they came, he drew back and separated himself, fearing those who were of the circumcision.
12
Here's the situation. Earlier, before certain persons had come from James, Peter regularly ate with the non-Jews. But when that conservative group came from Jerusalem, he cautiously pulled back and put as much distance as he could manage between himself and his non-Jewish friends. That's how fearful he was of the conservative Jewish clique that's been pushing the old system of circumcision.
13 And the rest of the Yehudim joined him in his hypocrisy; so much that even Bar-Nabba was carried away with their hypocrisy.
13
Unfortunately, the rest of the Jews in the Antioch church joined in that hypocrisy so that even Barnabas was swept along in the charade.
14 But when I saw that they didn't walk uprightly according to the truth of the Good News, I said to Kefa before them all, "If you, being a Yehudi, live as the Goyim do, and not as the Yehudim do, why do you compel the Goyim to live as the Yehudim do?
14
But when I saw that they were not maintaining a steady, straight course according to the Message, I spoke up to Peter in front of them all: "If you, a Jew, live like a non-Jew when you're not being observed by the watchdogs from Jerusalem, what right do you have to require non-Jews to conform to Jewish customs just to make a favorable impression on your old Jerusalem cronies?"
15 "We, being Yehudim by nature, and not Goy sinners,
15
We Jews know that we have no advantage of birth over "non-Jewish sinners."
16 yet knowing that a man is not justified by the works of the law but through the faith of Yeshua the Messiah, even we believed in Messiah Yeshua, that we might be justified by faith in Messiah, and not by the works of the law, because no flesh will be justified by the works of the law.
16
We know very well that we are not set right with God by rule-keeping but only through personal faith in Jesus Christ. How do we know? We tried it - and we had the best system of rules the world has ever seen! Convinced that no human being can please God by self-improvement, we believed in Jesus as the Messiah so that we might be set right before God by trusting in the Messiah, not by trying to be good.
17 But if, while we sought to be justified in Messiah, we ourselves also were found sinners, is Messiah a servant of sin? God forbid!
17
Have some of you noticed that we are not yet perfect? (No great surprise, right?) And are you ready to make the accusation that since people like me, who go through Christ in order to get things right with God, aren't perfectly virtuous, Christ must therefore be an accessory to sin? The accusation is frivolous.
18 For if I build up again those things which I destroyed, I prove myself a law-breaker.
18
If I was "trying to be good," I would be rebuilding the same old barn that I tore down. I would be acting as a charlatan.
19 For I, through the law, died to the law, that I might live to God.
19
What actually took place is this: I tried keeping rules and working my head off to please God, and it didn't work. So I quit being a "law man" so that I could be God's man.
20 I have been crucified with Messiah, and it is no longer I that live, but Messiah living in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself up for me.
20
Christ's life showed me how, and enabled me to do it. I identified myself completely with him. Indeed, I have been crucified with Christ. My ego is no longer central. It is no longer important that I appear righteous before you or have your good opinion, and I am no longer driven to impress God. Christ lives in me. The life you see me living is not "mine," but it is lived by faith in the Son of God, who loved me and gave himself for me.
21 I don't make void the grace of God. For if righteousness is through the law, then Messiah died for nothing!"
21
I am not going to go back on that. Is it not clear to you that to go back to that old rule-keeping, peer-pleasing religion would be an abandonment of everything personal and free in my relationship with God? I refuse to do that, to repudiate God's grace. If a living relationship with God could come by rule-keeping, then Christ died unnecessarily.
The Hebrew Names Version is in the public domain.
Published by permission. Originally published by NavPress in English as THE MESSAGE: The Bible in Contemporary Language copyright 2002 by Eugene Peterson. All rights reserved.