Galatians
Chapter 2 Part One
Verses 1-21: The
argument in 1:11-24 was that Paul’s gospel is divine in its origin.
The argument in 2:1-21 is that his gospel is divine in nature. This
is proved in two ways: (1) The Pauline gospel was acknowledged by the
apostles to be authentic (verses 1-10); (2) Paul’s rebuke of Peter
for his reinstating the law attests the authenticity of the Pauline
gospel (verses 11-21).
Galatians 2:1
"Then fourteen years after I went up again to Jerusalem with
Barnabas, and took Titus with [me] also."
“Fourteen years …
again to Jerusalem”: This was the period from the time of his first
visit to Jerusalem (1:18) to the one Paul refers to here, which
probably was for the Jerusalem Council (Acts 15:1-22) called to
resolve the issue of Gentile salvation. Linguistically, the word
“again” need not refer to the next visit; it can just as easily
mean “once again” without respect to how many visits took place
in between.
And in fact, Paul
did visit Jerusalem during that 14-year period to deliver famine
relief to the church there (Acts 11:27-30; 12:24-25), but he does not
refer to that visit here since it had no bearing on his apostolic
authority.
“Barnabas”:
Paul’s first ally who vouched for him before the apostles at
Jerusalem (Acts 9:27, and became his traveling companion on his first
missionary journey (Acts 13:2-3).
“Titus”: A
spiritual child of Paul and a coworker (Titus 1:4-5). As an
uncircumcised Gentile, Titus was fitting proof of the effectiveness
of Paul’s ministry.
Paul’s second trip
to Jerusalem came 14 years after his first visit when he had met
Peter (1:18). Two important figures accompanied him on this occasion
– “Barnabas” and “Titus”.
It really does not
matter whether these 14 years is from the time of Paul's conversion
to Christianity, or that it is from the time he met with Peter. I
believe, in the first chapter, Paul was showing that his training was
not of man, but of God. In this chapter, however, we will see that
Paul has ministered with the approval of the apostles who were part
of the twelve.
This does not even
mean that this is the second visit that Paul has made. It more
probably means another time, not the second time. We know that Paul
had been involved in ministry for many years at this point.
We will find in
Paul's journeys that several ministers travelled with him. He really
had a large following everywhere he went. The reason he mentions the
14 years here, is possibly to show the success of his ministry. He
was so believed, that men and women followed along with his group and
helped him minister.
Galatians 2:2
"And I went up by revelation, and communicated unto them that
gospel which I preach among the Gentiles, but privately to them which
were of reputation, lest by any means I should run, or had run, in
vain."
“Went up by
revelation”: This revelation from God was the voice of the Holy
Spirit. He refers to the divine commissioning of his visit in order
to refute any suggestion by the Judaizers that they had sent Paul to
Jerusalem to have the apostles correct his doctrine.
“Gospel”: Of
Jesus Christ.
“Them which were
of reputation”: The 3 main leaders of the Jerusalem church: Peter,
James (the Lord’s brother, 1:19), and John (verse 9). This phrase
was typically used of authorities and implied a position of honor.
Paul refers to them
in a similar way two other times (verses 6, 9), suggesting a hint of
sarcasm directed toward the Judaizers, who claimed they had apostolic
approval for their doctrine and Paul did not. They had likely made a
habit of exalting these 3 leaders at the expense of Paul.
“Run … in vain”:
Paul hoped the Jerusalem leaders would support his ministry to the
Gentiles and not soften their opposition to legalism. He did not want
to see his ministry efforts wasted because of conflict with the other
apostles.
The reason for this
second trip was “by” [because of] “revelation;” that is, by
prompting him to go; God foresaw the necessity for this consultation
with the apostles. In Jerusalem, Paul “communicated” (laid
before) his gospel to the apostles. The Greek word rendered
“communicated” means “to refer something to another party for
his opinion of it.”
So Paul “privately”
sought the judgment of “them which were of reputation” (the
Jerusalem apostles) regarding the gospel he had been proclaiming for
14 years. Why did Paul seek the apostles’ opinion? He had no doubt
as to the validity of his gospel, for he had received it directly
from Christ; so his consultation with John, James and Peter was not
to ascertain whether his gospel was correct.
Rather it was to
obtain their approval of the way he was bringing Gentiles into the
church: they were admitted without circumcision on the basis of their
faith in Christ. Apart from the apostles’ consent, Paul’s
ministry among the heathen would be hindered – he would “run”
[labor] … “in vain.”
It appears from
this, that Paul had preached what the Spirit had taught him, and now
he was coming to see Peter, James, and the others in authority to
tell them what he had preached. The message, that Paul gave here, was
not for everyone, but for those in authority, for their approval.
Paul had been
ministering this message for over 11 years. He now wanted the others
to approve his ministry. The fact that he "went up by
revelation" means that God sent him. He had never questioned the
message before, but since he was sent by the Spirit, he felt he now
needed Peter and James' approval.
Verses 3-9: These
verses reveal the outcome of Paul’s submission of his gospel to the
apostles for their opinion. That they acknowledged his gospel to be
genuine and to be the same gospel they preached is seen in three
ways;
(1)
Circumcision was not required of the uncircumcised Titus (verse 3).
Had Paul’s gospel been lacking in this respect, Titus would have
been circumcised.
(2)
The Jerusalem apostles (“they who seemed to be somewhat in
conference”) “added nothing to me” (verse 6), that is, they
found nothing lacking in his gospel so as to require the addition of
something (e.g., circumcision).
(3) The apostles
“gave to me and Barnabas the right hands of fellowship: (verse 9).
In antiquity the giving of the right hand was a sign of agreement
made between peers. The Jerusalem apostles viewed Paul and Barnabas
as partners in the gospel ministry. The apostles would never have
done this had they looked upon Paul’s gospel as erroneous.
Galatians 2:3
"But neither Titus, who was with me, being a Greek, was
compelled to be circumcised:"
“Greek”:
Gentile.
“Compelled to be
circumcised”: At the core of the Judaizers’ works system was the
Mosaic prescription of circumcision. They were teaching that there
could be no salvation without circumcision (Acts 15:1, 5, 24). Paul
and the apostles denied that and it was settled at the Jerusalem
Council (Acts 15:1-22).
As a true believer,
Titus was living proof that circumcision and the Mosaic regulations
were not prerequisites or necessary components of salvation. The
apostles’ refusal to require Titus’ circumcision verified the
church’s rejection of the Judaizers’ doctrine (Timothy, Acts
16:1-3).
The doctrine of
circumcision and of sacrificing has sprung up in the church. The
Judaizers have insisted that the Christians go back to keeping the
Jewish law. These people had forced Titus to be circumcised before
they would accept him, because he was a Greek.
In fact, not many
years after this very happening are when the temple was destroyed.
Either Jesus did it all on the cross for us, or we worship Him in
vain. Jesus was the perfect sacrifice for all time for everyone. To
sacrifice after this would be to say that Jesus was not the perfect
Lamb of God. Paul wants to get this question settled.
Galatians 2:4
"And that because of false brethren unawares brought in, who
came in privily to spy out our liberty which we have in Christ Jesus,
that they might bring us into bondage:"
“False brethren”:
The Judaizers, who pretended to be true Christians? Yet, their
doctrine, because it claimed allegiance to Christ, was opposed to
traditional Judaism, and because it demanded circumcision and
obedience to the Mosaic Law as prerequisites for salvation, was
opposed to Christianity.
“To spy out”:
This Greek word pictures spies or traitors entering by stealth into
an enemy’s camp. The Judaizers were Satan’s undercover agents
sent into the midst of the church to sabotage the true gospel.
“Liberty”:
Christians are free from the law as a means of salvation, from its
external ceremonial regulations as a way of living, and from its
curse for disobedience to the law – a curse that Christ bore for
all believers (3:13). This freedom is not, however, a license to sin
(5:13; Rom. 6:18; 1 Pet. 2:16).
“Bondage”:
Conveys the idea of absolute slavery to an impossible system of works
righteousness.
“Unawares brought
in” means “smuggled in.” these “false brethren” tried to
get Titus circumcised (verse 3). These unbelievers “came in
privily” (sneaked in) or infiltrated Christian churches. Their
purpose was to “spy out” and carefully examine the believers’
“liberty” or freedom from the Mosaic Law.
The ultimate aim of
this spying was to “bring” the Christians “into bondage” by
tying them up with all the rules and regulations of Judaism.
Notice, in this
verse, that Paul says these people were pretending to be believers in
Christ. They were really troublemakers to try to break up the
Christian movement. Many Jews were converted to Christianity, so it
was hard to determine sometimes who was really converted, and who was
there to try to put them back under the law.
Galatians 2:5
"To
whom we gave place by subjection, no, not for an hour; that the truth
of the gospel might continue with you."
“We gave place”:
Paul and Titus (verse 3) never budged from their position of
salvation by grace alone through faith alone.
“Truth of the
gospel”: The true gospel as opposed to the different (1:6-8) and
false one propagated by the Judaizers.
Paul refused to
summit to the Judaizers’ demands of imposing the law on Christians.
To have done so would have corrupted the pure truth of the gospel.
Since Paul had
founded these churches with belief in Christ, he felt responsible to
keep them in the faith. He would not even give these false brethren
any time to bring their law to the people. He did not want his people
confused by allowing them to hear false messages.
Colossians 2:8
"Beware lest any man spoil you through philosophy and vain
deceit, after the tradition of men, after the rudiments of the world,
and not after Christ."
Colossians 2:4 "And
this I say, lest any man should beguile you with enticing words."
Galatians 2:6
"But of these who seemed to be somewhat, (whatsoever they were,
it maketh no matter to me: God accepteth no man's person :) for they
who seemed [to be somewhat] in conference added nothing to me:"
“These who seemed
to be somewhat”: Another reference to Peter, James and John.
“Accepteth no
man’s person”: The unique privileges of the 12 did not make their
apostleship more legitimate or authoritative than Paul’s - Christ
commissioned them all (Rom. 2:11). Paul never saw himself as
apostolically inferior.
These troublemakers
that had come into the church had intended to put them back under the
law. These brand new Christians were impressed with the authority
with which they had spoken, even if they were not bringing the good
news of the gospel. They were tender believers and must be carefully
guarded from false teachings.
Paul says, it really
does not matter that they are supposed to be someone special.
Probably they were Pharisees, who thought they were better than other
men. God is no respecter of persons. All of their education meant
nothing to God. Paul had been taught of God. God's teaching was much
above the teaching of man.
Galatians 2:7
"But contrariwise, when they saw that the gospel of the
uncircumcision was committed unto me, as [the gospel] of the
circumcision [was] unto Peter;"
The Judaizers
claimed Paul was preaching a deviant gospel, but the apostles
confirmed that he proclaimed the true gospel. It was the same gospel
Peter proclaimed, but to a different audience.
“Of the
uncircumcision”: Paul preached the gospel primarily to the Gentiles
(also to Jews in Gentile lands, as his pattern was to go to the
synagogue first; Acts 13:5).
“Gospel of the
circumcision was unto Peter”: Peter’s ministry was primarily to
the Jews.
“The gospel of the
uncircumcision:” the apostles perceived that Paul had been divinely
entrusted with the gospel to Gentiles, while Peter was entrusted with
the gospel to Jews. They had been entrusted with the very same
gospel, but sent to two different peoples.
We know that Paul
had been sent to the Gentiles. It was the Jew who practiced
circumcision.
Acts 13:47 "For
so hath the Lord commanded us, [saying], I have set thee to be a
light of the Gentiles, that thou shouldest be for salvation unto the
ends of the earth."
The Jews had thought
themselves to be the only family that God wanted. They thought
themselves to be better than others. Paul had been specifically sent
to the Gentiles. It was Peter, however, who had been present when the
Holy Ghost descended on the uncircumcised Gentiles.
Acts 10:45 "And
they of the circumcision which believed were astonished, as many as
came with Peter, because that on the Gentiles also was poured out the
gift of the Holy Ghost."
God had shown Peter
that the Gentiles were acceptable to God, even though they had never
been circumcised. We see a direct statement in the next Scripture
about Paul being called to the Gentiles.
Romans 15:16 "That
I should be the minister of Jesus Christ to the Gentiles, ministering
the gospel of God, that the offering up of the Gentiles might be
acceptable, being sanctified by the Holy Ghost."
Galatians 2:8
"(For he that wrought effectually in Peter to the apostleship of
the circumcision, the same was mighty in me toward the Gentiles :)"
“He that wrought
effectually in Peter … in me”: The Holy Spirit, who has but one
gospel, empowered both Peter and Paul in their ministries.
I see in this, that
Paul is recognizing the ministry of Peter. He is just explaining that
his call and Peter's call of God is to two different people. This
does not mean that Paul never spoke to the Jewish converts, nor does
it mean that Peter never spoke to the Gentiles. It does mean, that
the main focus of their ministry was Paul to the Gentiles and Peter
to the Jews.
Let us look at the
commission Jesus gave to Paul in the following verses.
Acts 26:17-18
"Delivering thee from the people, and [from] the Gentiles, unto
whom now I send thee," "To open their eyes, [and] to turn
[them] from darkness to light, and [from] the power of Satan unto
God, that they may receive forgiveness of sins, and inheritance among
them which are sanctified by faith that is in me."
Galatians 2:9
"And when James, Cephas, and John, who seemed to be pillars,
perceived the grace that was given unto me, they gave to me and
Barnabas the right hands of fellowship; that we [should go] unto the
heathen, and they unto the circumcision."
“Grace … given
unto me”: The only conclusion these leaders could make was that
God’s grace was responsible for the powerful preaching of the
gospel and the building of the church through Paul’s efforts.
“James, Cephas and
John”: This James was Jesus’ half-brother (1:19), who had risen
to a prominent role in the Jerusalem church. Cephas (Peter) and John
(the brother of James the apostle, martyred in Acts 12:2), were two
of Christ’s closest companions and became the main apostle in the
Jerusalem church (see Acts chapters 2-12).
Pillars”:
Emphasizing the role of James, Peter and John in establishing and
supporting the church.
“Barnabas”:
Brother in Christ.
“The right hands
of fellowship”: In the Near East, this represented a solemn vow of
friendship and a mark of partnership. This act signified the
apostle’s recognition of Paul as a teacher of the true gospel and a
partner in ministry.
We should go unto
the heathen”: Further confirmation of Paul’s divine call to
ministry and a blow to the Judaizers, since the apostles directed him
to continue in his already flourishing ministry to the gentiles.
“Circumcision”:
Practiced in the Jewish faith.
Now, we see three of
the real pillars of the church approving the ministry of Paul. The
right hand signifies the spiritual blessing. Of course, Cephas, in
the verse above, is the same as Peter. Peter, James (the half-brother
of Jesus), and John blessed Paul and Barnabus in their endeavor to
reach the Gentile world for Christ.
Peter actually was
over all of the churches, whether they were made up of Jew or
Gentile. His preaching, however, was focused on the Jew. James was
head of the church at Jerusalem. John is the same as John the
Revelator.
Galatians 2:10
"Only [they would] that we should remember the poor; the same
which I also was forward to do."
“Remember the
poor”: A practical reminder for Paul and the growing ranks of
Gentile Christians. The number of Christians in Jerusalem grew
rapidly at first (Acts 2:41-45; 6:1) and many who were visiting the
city for the feast of Pentecost (Acts 2:1, 5) remained and never
returned to their homes.
While the believers
initially shared their resources (Acts 2:45; 4:32-37), many had
little money. For years the Jerusalem church was economically
pressed.
The one request the
apostles made of Paul was that he would “remember” [help] “the
poor”. Paul willingly complied, saying that he “was forward”
[zealous] “to do” so.
Even though their
ministries were to a different people, they were all to remember the
poor. Paul did not need instruction in this; he had been doing that
very thing from the very beginning. It seems the believers in
Jerusalem had been poverty stricken, and Paul had brought the message
of charity to the Gentile churches.
He explains to them
in the following verses that they are to help their converted Jewish
brothers.
Romans 15:25-27 "But
now I go unto Jerusalem to minister unto the saints." “For it
hath pleased them of Macedonia and Achaia to make a certain
contribution for the poor saints who are at Jerusalem” "It
hath pleased them verily; and their debtors they are. For if the
Gentiles have been made partakers of their spiritual things their
duty is also to minister unto them in carnal things."
The church in
Jerusalem was made up of mainly Jews who had converted to
Christianity.
