As we have seen previously, the churches in Galatia were among the first founded by Paul. Fast on his heels came a group of people, apparently Jewish Christians–called Judaizers–who challenged Paul's authority, denied his apostleship, and claimed that in order to become a Christian one must first adhere to Jewish law and traditions. Paul calls their teachings "No gospel (i.e. good news) at all," (1:7) and states in no uncertain terms, "but even if we or an angel from heaven should preach a gospel other than the one we preached to you, let that one be eternally condemned!" (1:8) Paul goes on to say that what he preached no one made up-he had received it himself directly from Jesus Christ. He hadn't even met the other apostles for at least 3 years following his conversion and the start of his ministry. But, since his teaching had come as direct revelation from Christ he could claim apostleship. He offers as proof the fact that he had once been a zealous persecutor of the Christian church intending to wipe it off the face of the earth, but when he met Jesus personally, his life "did a 360." He turned completely around and became Jesus' staunchest defender. With the apparent blessing of Peter and James, whom he met in Jerusalem, Paul went off to minister independently among the Gentiles.
In chapter two we will see that after fourteen years of preaching to the Gentiles Paul goes back to Jerusalem to demonstrate that even though he has been working independently from the other apostles, the message he is bringing to the Gentiles is consistent with the message the others are bringing to Jewish converts. As further proof of the respect and authority accorded Paul by the others, he rebukes Peter himself for not keeping the courage of his own convictions.
Chapter two will end with Paul once again affirming that salvation comes alone through faith in Christ Jesus, and not by following the Law.
Galatians 2:1-10
Fourteen years later I went up again to Jerusalem, this time with Barnabas. I took Titus along also. 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. Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. This matter arose because some false people had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. We did not give in to them for a moment, so that the truth of the gospel might remain with you. As for those who seemed to be important–whatever they were makes no difference to me; God does not judge by external appearance–they added nothing to my message. On the contrary, they saw that I had been given the task of preaching the gospel to the Gentiles, just as Peter had been given the task of preaching to the Jews. 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. 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. All they asked was that we should continue to remember the poor, the very thing I was eager to do.
Barnabas had been a respected church leader and missionary who had sought out Paul's assistance in his work. Fourteen years after Paul's previous visit to Jerusalem, the two of them went again to attend a council to discuss the issue of circumcision and the role rituals and rules would play with respect to salvation. The matter had arisen because there were those who at that time were trying to control the church by insisting that in order to become Christian one must first become Jewish and follow Jewish ritual and law.
Paul knew something: If Christianity was to require following ritual and rules to gain salvation, Paul's ministry and message would have been in vain. So Paul went privately to those he assumed were the leaders and showed them exactly what he was preaching to the Gentiles. He let them know exactly what it was he was telling the Gentiles. He stood up against the false believers and didn't give an inch to them. Christianity was not to be merely an extension of Judaism. Christ did not merely add new teaching to their existing religion, but He reinterpreted and replaced it. The old was wrapped in legalism, the new was based on faith.
Max Lucado, in his wonderful book, "He Still Moves Stones" demonstrates the problem with legalism and salvation "earned" by following the Law:
"A legalist believes the supreme force behind salvation is you. If you look right, speak right, and belong to the right segment of the right group, you will be saved. The brunt of responsibility doesn't lie with God; it lies with you. The result? The outside sparkles. The talk is good, and the step is true. But look closely! Listen carefully, something is missing. What is it? Joy. What's there? Fear. (That you won't do enough.) Arrogance. (That you have done enough.) Failure. (That you have made a mistake.) Legalism is slow torture, suffocation of the spirit, amputation of one's dreams. Legalism is just enough religion to keep you, but not enough to nourish you. So you starve. Your teachers don't know where to go for food, so you starve together. Your diet is rules and standards. No vitamins. No zest. Just bland, predictable religion."
By way of contrast, Paul's gospel teaches that the way to salvation is through faith in Christ alone. Through faith and acceptance of God's love and mercy the believer undergoes a change of heart, and becomes a "New Creation" (2 Cor. 5:17). Over time we see things in a new light. Our attitudes and outlook on life change. We begin to lose interest in selfish things, and begin to gain interest in the welfare of others. Feelings of uselessness and self-pity begin to disappear. The Holy Spirit is doing for us what we could not do for ourselves.
Paul had laid out his gospel to those people who seemed to be the leaders in Jerusalem–to those who seemed to be important. Whether they were really important or not Paul didn't know or care-the important thing was that they accepted Paul's message. They accepted Paul's teaching.
The evidence for that acceptance was demonstrated in how they dealt with Paul's companion, Titus. Titus was a Greek–a Gentile, which meant he was uncircumcised. The Jerusalem leaders did not require Titus to be circumcised in order that he become a Christian. Paul's teaching was accepted. The apostles saw that there was nothing that needed to be added to what Paul was teaching. They realized that his ministry complemented their own–they to the Jews, Paul to the Gentles. So they welcomed Paul's work and recognized that it had been blessed by God. Their only instruction to both Paul and Barnabas was that they should continue to receive offerings for the poor, which Paul was more than willing to do.
LIFE APPLICATION