​Galatians 2: 11 – 21.
 
Amidst a glaringly candid narrative of an earlier reprehensible encounter at Antioch between the apostles, Peter and Paul, and by implication, James (Gal 2:11-12), Paul interjected one of Scriptures’ most profound dictum (viz., Gal 2:20). What was the underlying factor which initiated this rather remarkable declaration? Some clarification to the Antioch incident may be necessary. The arrival of Jewish believers sent by James from Jerusalem, on a fact-finding mission, altered Peter’s behavior towards dining with Gentile believers. Barnabas, Paul’s co-worker, and other Jewish members likewise withdrew from eating with non-Jews. The controversy was over kosher meal preparation and dining arrangement that were exclusive to the Jews. Peter, despite his earlier visions with respect to Cornelius, which categorically included Gentiles into the faith community (Acts 10), seemed to vacillate in the presence of representatives from the mother church. His apparent chauvinism launched Paul into a confrontation with racial and theological overtones (Gal 2:15-21), propounding that Jewish believers are not made righteous with God by them observing the law, but through faith in Jesus Christ. So, if they no longer observed the detailed tenets of the law, they are not sinning against the law because they have died to the law through Christ. Christ bore their punishment at the cross and paid the price for their sins – He fulfilled the law on their behalf and set them free from the curse of the law (c.f., Gal 3:11-14; Gal 3:22-29). In reality, Christ by His Spirit lives in us and in living our lives, we therefore, only express Him exclusively (Gal 2:20; John 14;15-17). 
 
The importance of a true representation of the gospel was a priority over any apostolic harmony, as misrepresenting it, totally undercuts the basis of our salvation, of sins forgiven, and reconciliation with God, irrespective of Jew or Gentile (c.f., Gal 1:8-9). James and Peter did not anticipate how the Gentiles’ coming into the faith would complicate Jewish practices at the time. But Paul had thought through its repercussions, having experienced the interactions between the Christian Jewish diaspora with Gentile believers during his first missionary journey in Asia Minor. Nevertheless, the controversies persisted, until the Council at Jerusalem finally settled them. In humility and with the wise guidance of the Holy Spirit, the plurality of Christian leaders in the mother church decided to chart a new course in matters of practice with respect to the law for all believers (Acts 15:1-21). Even today, in matters concerning the law and the practice of faith, quite apart from the theological elements which undergird them, it has not always been clear-cut to delineate and accommodate the perplexities of the modern life. What we are certain about is that the practice of Biblical truth cannot be devoid of the presence of ‘agape.’ To be more like Jesus is to learn to walk in step with His Holy Spirit on the basis of His substitutionary atonement, with the unswerving love of Christ. That was how the Apostle Paul saw himself when he declared that “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the 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” (Gal 2:20). The gospel is the commencement of a discipleship process that leads us towards spiritual maturation in community with other believers (c.f., Eph 3:16-19); a transformation that would make us more Christ-like (Gal 4:19). That is the consequence of Jesus’ death and resurrection (viz., our justification and sanctification) - the fruit of the Cross of Christ. 

​Habakkuk 2-3
 
Habakkuk was astounded by God’s decision to resolve Judah’s lawlessness with a Babylonian invasion. Having earlier vented his sarcastic prayer, he was in fact waiting for God’s disapproval over his oppositional opinion (2:1). To Habakkuk’s credit, he was willing to keep a watch over his nation and to listen to Yahweh’s explanation (2:1). To reach this point of letting God be God, Habakkuk’s had to be prepared to put aside his anger and impatience resulting from his personal experiences of violence and injustice in Judah, and attempt to grasp God’s perspective, whatever that was! What followed was a rare interaction as God hardly ever justify His reasons or plans to humans. But here, He lucidly informed Habakkuk that Babylon would certainly be judged for her atrocities, as national justice and equity are important to Him as He is still Lord over all creation (2:2-20).   
 
The normal human response to unrelenting inequity and lawlessness is to either remain silent and let things be, or clandestinely or openly push back. The Scriptures give us a different view when we perceive that God is at work: Job patiently waited through God’s trial, and even at its conclusion, the real purpose was not disclosed to him (c.f., Job 23:10); Paul counted it a privilege to be undergoing tribulations, knowing that persevering through it produces character and hope (Rom 5:3-5); and James reminded us that we do not predetermine our own future as it is in God’s ever competent hands (Jam 4:13-17). 
 
Once God had deconstructed the basis of His intentions over Babylon’s arrogance and oppression, Habakkuk again went into prayer. On this occasion, however, his tone was remarkably devoid of insinuations against God’s plan, but focused vulnerably on Yahweh’s status and power (3:1-19). To wait patiently for God’s solution is a mark of humility, a purposeful surrendering which is a rare human quality in today’s fast track world where we are goaded to achieve a decent outcome. Listening to God spell out His judgments overwhelmed Habakkuk’s own self-centred concerns and priorities; a realization that God’s purpose went far beyond what the human mind or eye can ever comprehend or see, as God’s righteousness ensures that He will be unquestionably fair in all His decisions (2:20). Our humanness incessantly informs us that those who relate to us are there to serve us, and this mindset is unconsciously applied towards God; sadly, we almost always take God for granted until we find ourselves in a bind! Our most poignant spiritual lessons are usually learnt at the lowest points in our life, and at this point, Habakkuk knew that God will walk with him through his trials even though the fig trees, the vines, the olive trees and the fields produce no fruit, and fields are devoid of sheep and cattle. Some major decisions in our life, at times are best deferred, as we wait on God’s timing. As God’s wisdom and faithfulness began to sink in, Habakkuk’s final refrain was like a flash of light piercing into his darkness: instead of looking at the dismal circumstances in his own nation and bothering about the Babylonians, it was safe to trust God for Judah’s eventual redemption. The reality of simply trusting in Yahweh resulted in an outpouring of joyfulness – which nothing in his circumstances could replicate or detract from it. ‘Yet I will exult in the Lord, I will rejoice in the God of my salvation. The Lord God is my strength, and He has made my feet like hinds’ feet, and makes me walk on my high places’ (3:17-19). It is always safe to trust in Yahweh.