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1 Fourteen years after that first visit, Barnabas and I went up to Jerusalem and took Titus with us.
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 Significantly, Titus, non-Jewish though he was, was not required to be circumcised.
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 We didn't give them the time of day. We were determined to preserve the truth of the Message for you.
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 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 (SEE 2:7)
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 The only additional thing they asked was that we remember the poor, and I was already eager to do that.
11 Later, when Peter came to Antioch, I had a face-to-face confrontation with him because he was clearly out of line.
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 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 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 Jews know that we have no advantage of birth over "non-Jewish sinners."
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 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 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 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 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 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 Message (MSG)
The Message (MSG) is a contemporary, paraphrased translation of the Bible, crafted to bring the scriptures to life in modern, conversational English. Developed by pastor and scholar Eugene H. Peterson, The Message was published in segments starting in 1993, with the complete Bible released in 2002. Peterson’s aim was to make the Bible accessible and engaging for today’s readers, breaking down the barriers posed by traditional, formal language. His work sought to capture the original tone, rhythm, and intent of the biblical texts, presenting them in a way that resonates with contemporary audiences.
One of the defining characteristics of The Message is its use of dynamic equivalence, focusing on conveying the thoughts and meanings behind the original texts rather than adhering to a word-for-word translation. This approach allows for the use of idiomatic expressions and modern phrasing, making the scriptures feel more relatable and immediate. Peterson, who had a deep understanding of both the biblical languages and modern culture, aimed to bridge the gap between the ancient world of the Bible and the everyday experiences of today’s readers.
The Message has been praised for its readability and ability to convey the emotional and narrative elements of the Bible in a fresh, vivid manner. Its accessible language makes it particularly appealing to those who might find traditional translations difficult to understand or intimidating. Many readers appreciate The Message for its ability to make familiar passages feel new and impactful, often shedding light on the scriptures in ways that resonate on a personal level. It is frequently used in personal devotions, group studies, and church services where clarity and relatability are paramount.
Despite its popularity, The Message has faced criticism from some scholars and traditionalists who argue that its paraphrased nature can lead to oversimplification and loss of nuance. Critics contend that in striving for contemporary relevance, The Message sometimes departs too far from the original texts, potentially altering the intended meanings. However, supporters of The Message appreciate its ability to engage modern readers and spark interest in the Bible, seeing it as a valuable tool for evangelism and discipleship. Overall, The Message stands out as a bold and innovative translation that has made a significant impact on how many people experience and understand the Bible.