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Galatians 2
1 Fourteen years later I went up again to Jerusalem, this time with Barnabas. I took Titus along also.
2 I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I did this privately to those who seemed to be leaders, for fear that I was running or had run my race in vain.
3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
4 [This matter arose] because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.
5 We did not give in to them for a moment, so that the truth of the gospel might remain with you.
6 As for those who seemed to be important--whatever they were makes no difference to me; God does not judge by external appearance--those men added nothing to my message.
7 On the contrary, they saw that I had been entrusted with the task of preaching the gospel to the Gentiles, just as Peter had been to the Jews.
8 For God, who was at work in the ministry of Peter as an apostle to the Jews, was also at work in my ministry as an apostle to the Gentiles.
9 James, Peter and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the Jews.
10 All they asked was that we should continue to remember the poor, the very thing I was eager to do.
11 When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong.
12 Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.
13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.
14 When I saw that they were not acting in line with the truth of the gospel]/b], I said to Peter in front of them all, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?
15 "We who are Jews by birth and not `Gentile sinners'
16 know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.
17 "If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin? Absolutely not!
18 If I rebuild what I destroyed, I prove that I am a lawbreaker.
19 For through the law I died to the law so that I might live for God.
20 I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.
21 I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!"

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Galatians 2:6-8
"On the contrary, they saw that I had been entrusted with the task of preaching the gospel to the Gentiles, just as Peter had been to the Jews."

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That's a pretty horrible paraphrase of Gal 2:6-8 . Where did you get that at? Did you make it up yourself?

chance

A God who has fixed every detail beforehand may retire or die --Markus Barth

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Galatians 2:6-8 :: New International Version (NIV)
6 As for those who seemed to be important--whatever they were makes no difference to me; God does not judge by external appearance--those men added nothing to my message.
7 On the contrary, they saw that I had been entrusted with the task of preaching THE GOSPEL, to the Gentiles, JUST AS Peter had been to the Jews.
8 For God, who was at work in the ministry of Peter as an apostle to the Jews, was also at work in my ministry as an apostle to the Gentiles.

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My point was that I read this refering to just ONE gospel. ONE TASK even, depending on how one expresses it. (You can say that selling umbrellas in two different towns is the same task, or different tasks, again, depending on how one expresses it.)

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Galatians 2:6-8 :: Revised Standard Version (RSV)
6 And from those who were reputed to be something (what they were makes no difference to me; God shows no partiality) --those, I say, who were of repute added nothing to me;
7 but on the contrary, when they saw that I had been entrusted with THE GOSPEL to the uncircumcised, just as Peter had been entrusted with THE GOSPEL to the circumcised
8 (for he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles),

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Galatians 2:6-8 :: New American Standard Bible (NASB)
6 But from those who were of high reputation (what they were makes no difference to me; God shows no partiality)well, those who were of reputation contributed nothing to me.
7 But on the contrary, seeing that I had been entrusted with THE GOSPEL to the uncircumcised, just as Peter had been to the circumcised
8 (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles),

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BUT LET ME *COMPENSATE* DUE TO MY NOT KNOWING GREEK...

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Galater 2:6-8 :: Elberfelder (ELB)
6 Von denen aber, die in Ansehen standen - was immer sie auch waren, das macht keinen Unterschied für mich, Gott sieht keines Menschen Person an -, die Angesehenen haben mir nämlich nichts zusätzlich auferlegt,
7 sondern im Gegenteil, als sie sahen, daß mir DAS EVANGELIUM für die Unbeschnittenen anvertraut war ebenso wie Petrus DAS für die Beschnittenen
8 - denn der, der in Petrus zum Apostelamt für die Beschnittenen wirksam war, war auch in mir für die Nationen wirksam -,

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Paul's audience was not that of the "Beschnittenen" (Painful word!!!, especially auf Deutsch.), but his gospel, THAT GOSPEL was the same.

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Galater 2:6-8 :: Luther Bibel 1545 (LUTH)
6 Von denen aber, die das Ansehen hatten, welcherlei sie weiland gewesen sind, da liegt mir nichts an; denn GOtt achtet das Ansehen der Menschen nicht. Mich aber haben die, so das Ansehen hatten, nichts anderes gelehret,
7 sondern wiederum, da sie sahen, daß mir vertrauet war das Evangelium an die Vorhaut, gleichwie Petrus das Evangelium an die Beschneidung
8 (denn der mit Petrus kräftig ist gewesen zum Apostelamt unter die Beschneidung, der ist mit mir auch kräftig gewesen unter die Heiden),

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Er war mit dasselbe Evangelium vertrauen!!!

Show me your thoughts, chance.

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Elberfelder (ELB)
Galater 2:7 sondern im Gegenteil, als sie sahen, daß mir DAS EVANGELIUM für die Unbeschnittenen anvertraut war ebenso wie Petrus DAS für die Beschnittenen

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the specifying case. It is this and no other. The idea of the genitive case is simple. It is the case of genus gevno" or kind . . . The genitive does indeed resemble the adjective . . . the function of the case is largely adjectival as in h&mevra paraskeuh'" [day of Preparation] - (Lu. 23:54), though the adjective and the genitive are not exactly parallel, for with two substantives each idea stands out with more sharpness . . . It is the specifying case, then, the case of appurtenance . . . one other remark is called for concerning the meaning of the genitive in Greek. It is that the case does not of itself mean all that one finds in translation. The case adheres to its technical root-idea. The resultant idea will naturally vary greatly according as the root conception of the case is applied to different words and different contexts. But the varying element is not the case, but the words and the context. The error must not be made of mistaking the translation of the resultant whole for the case itself. Thus in Mt. 1:12 we have metoikesivan Babulw'no", “removal to Babylon.” Now the genitive does not mean “to,” but that is the correct translation of the total idea obtained by knowledge of the O.T. What the genitive says is that it is a “Babylon-removal.” That is all. So in Mt. 12:31, h& tou' pneuvmato" blasfhmiva, it is the “Spirit blasphemy.” From the context we know that it is blasphemy against the Spirit, though the genitive does not mean “against.” When a case has so many possible combinations in detail it is difficult to make a satisfactory grouping of the various resultant usages. A very simple and obvious one is here followed. But one must always bear in mind that these divisions are merely our modem conveniences and were not needed by the Greeks themselves. At every stage one needs to recall the root-idea of the case (genus or kind) and find in that and the environment and history the explanation.

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Is "Acts Nine" dependant on a juridical view of salvation (and sin), with "imputed righteousness"?

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... so, if you can inform me... Where do the United Bretheran, and Grace Seminary stand in all this?

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... so, if you can inform me... Where do the United Bretheran, and Grace Seminary stand in all this?

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BUT, I'd like to ask YOU (or Bob) if there is any evidence of those in the early church actually doing what y'all assume they did?

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I'm not sure what you mean by "doing" in your question. We know that Paul repudiated religious ritual and ceremony (Gal 4:8-11 Col 2:8-23) and that he publicly rebuked Peter for observing symbolic food ordinances in the midst of Gentiles (Gal 2). Additionally, we later see Peter and the Holy Spirit sanctioning and imposing symbolic food ordinances upon Gentiles. I've yet to see any theological system deal with this apparent incongruity, whereas the Mid-Acts framework handles it nicely. Peter was indisputably sent to baptize (Mt 28:19,20) and to teach everything whatsoever Christ commanded them. These commands included Jesus's admonition to obey the Pharisees (Mt. 23:1-3). Paul, however, states that he was NOT sent to baptize (1Co 1:17) and affirmed that those very same Jewish ordinances that Christ commanded of the Eleven were nailed to the cross in behalf of the Body of Christ (Col 2:14). It can be further shown that proper Jewish sacrifices continued after Christ's resurrection, which Paul himself performed to honor Israel's program and to affirm his dual ministry to both Kingdom believers and to Body of Christ believers.

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