The Relationship of Jewish and Gentile Believers to the Law Between A.D. 30 and 70 in the Scripture

167 have required a decision concerning an eight day old Jewish infant. Rather, Titus, as a believing, adult Gentile is a defining component of the "gospel" and the "truth of the gospel. " Paul summarizes that he was not "compelled to be circumcised ... so that the truth of the gospel might remain with you" (2:3-6). In the same way, the incident at Antioch can hardly be construed as a stand off between a gospel of faith and a gospel of works. The scene of two apostles opposed to each other with one threatening the other with perverting "the truth of the gospel" (2: 14) must have been riveting. Was Peter teaching that a man was saved by works? The only way this could be implied was if Peter withdrew to a Jewish group who held that a pedantic keeping of the law merited salvation with God. Although Peter's actions were in error it strains the imagination to think that Peter could be confused over such a basic issue. Surely Peter did not temporarily revert to a works-oriented salvation but more likely communicated by his withdrawal from table fellowship that Gentiles were still "outsiders" to the community of faith. 70 How would this threaten the truth of the gospel? It does not if the essence of Paul' gospel as discussed in Galatians is justification by faith, but it surely does threaten his "gospel to the Gentiles." By excluding himself from table fellowship with "unclean" Gentiles Peter "compelled Gentiles to live like Jews " (2: 14) and thus threatened the "truth of a go pel which includes the Gentiles . " 71 In ummary, what makes Paul's go pel unique in Galatian i not the do trin f faith . Although hi good new include thi teaching, thi i not th compon nt of th m ag hich i in danger and for which in turn he o powerfully argue . Paul i n t tta king Juda1 m or the law per e, or primarily defending the truth of ju tifi ati n b faith . Hi 70 ordon "Th P o lem t alatia " ' ' 71 lbid .