Gal 2:2 | KingComments | STEP | . In chapter 1, Paul has made clear that his apostleship is entirely independent of that of the twelve apostles. In chapter 2 he shows that the twelve explicitly acknowledged his special apostleship to the Gentiles. This was done while visiting Jerusalem, fourteen years after his last visit. The cause for this visit can be found in Acts 15. There you read about a discussion in Antioch which was organized because of the dispute about whether the believers from among the Gentiles have to keep the law. This is precisely the subject on which Paul writes to the Galatians. The first verse of Acts 15 sets the tone ( ). People came from Judea to Antioch to tell the believers that in order to be saved, they had to be circumcised. This doctrine is totally contrary to the gospel of God that Paul preached. It added something to that gospel, and this is neither possible nor permissible. Hence Paul and Barnabas counter this doctrine. It was then decided that this controversy should be dealt with in Jerusalem, where Paul and Barnabas and some others would talk about it with the apostles and elders. There was a reason why this dispute should be decided in Jerusalem and not in Antioch. In Jerusalem, where the apostles and the church in many respects kept the law, the freedom of believers from among the Gentiles had to be acknowledged. Otherwise there would have been the great danger that two types of churches were created: a church that kept the law, as in Jerusalem, and a church that was free from the law, as in Antioch. Thankfully, God prevented that. The church is one unity and all local churches are to act in unity. That a division arose – even so soon after the establishment of the church – is the result of abandoning God's Word. Separate local churches, with their own interpretations of the truth is not in accordance with God's thoughts. . Paul’s statement to the Galatians that he went to Jerusalem “because of a revelation” seems contrary to what we read in . But these are two sides of the same thing. I can do something because I know that it is the will of God, while at the same time following the advice of brothers with whom I have spoken about it. When Paul arrived in Jerusalem, he first went to the brothers who carried the responsibility amongst the believers. However, it was not to ask them whether he was right, neither was it to call the gospel into question; he was totally convinced of his case. He was only looking for the support of the twelve in the defense of the gospel. Paul knew that if they agreed with the content of his preaching, the church in Jerusalem would be spared a division, and unity with the churches of the Gentiles would be preserved. His work would not have been in vain. . To emphasize his words, he had taken Titus with him as a kind of a ‘test’. Titus was a Greek, and therefore a Gentile. It seems that pressure was put on Paul to circumcise Titus, but this had not been a demand of the church in Jerusalem. In this Paul had a practical case to support his preaching: that someone can be acknowledged as a believer, without imposing on him the demand of keeping the law. In the case of Timothy, who had a Jewish mother, it was different. Paul circumcised him in order to give Timothy a better entrance to the Jews – not to gain him for Christ ( ). Paul firmly rejects the idea that circumcision is a requirement for salvation. For us, this means that we must reject a preaching in which is stated that a man is saved by faith in Christ plus something else, such as good works or keeping the ten commandments. . The need to defend the gospel arose because of the false brethren who had sneaked in – the enemies of the gospel. They wanted to rob the believers of their freedom in Christ by bringing them under the bondage of the law. No matter how you look at it: anyone who wants to keep the law, puts himself under the bondage of the law. In Acts 15 Peter calls the law “a yoke which neither our fathers nor we were able to bear” ( ). With this statement and what he further says, Peter unambiguously puts himself on the side of Paul. It is impossible to connect the law with the gospel without losing the freedom that is in Jesus Christ. . Therefore Paul does not deviate an inch for these people. Here he defends “the truth of the gospel” as the only truth in which God's grace shines through the finished work of Christ – a truth that is purposed for all Christians, whether of Jewish or of Gentile origin. Any value that man thinks to add to the gospel corrupt this grace. That’s what the Jews do by adding the law and that’s what the Gentiles do by adding their philosophies. The latter is shown in the letter to the Colossians, where in chapter 1 we read about “the truth of the gospel” ( ), while in chapter 2 of that letter we are warned of philosophy ( ). Paul did not want this rich and unique gospel to be taken away from them. They should not compromise under any circumstances, but they must keep the gospel as a solid possession: the property of the Galatians (and ours as well). Now read Galatians 2:1-5 again. Reflection: In Acts 15, what is the occasion of the discussion in Jerusalem and what was the outcome?

‏ Galatians 2:2

Defense of the Gospel

Gal 2:1. In chapter 1, Paul has made clear that his apostleship is entirely independent of that of the twelve apostles. In chapter 2 he shows that the twelve explicitly acknowledged his special apostleship to the Gentiles. This was done while visiting Jerusalem, fourteen years after his last visit. The cause for this visit can be found in Acts 15. There you read about a discussion in Antioch which was organized because of the dispute about whether the believers from among the Gentiles have to keep the law. This is precisely the subject on which Paul writes to the Galatians.

The first verse of Acts 15 sets the tone (Acts 15:1). People came from Judea to Antioch to tell the believers that in order to be saved, they had to be circumcised. This doctrine is totally contrary to the gospel of God that Paul preached. It added something to that gospel, and this is neither possible nor permissible. Hence Paul and Barnabas counter this doctrine. It was then decided that this controversy should be dealt with in Jerusalem, where Paul and Barnabas and some others would talk about it with the apostles and elders.

There was a reason why this dispute should be decided in Jerusalem and not in Antioch. In Jerusalem, where the apostles and the church in many respects kept the law, the freedom of believers from among the Gentiles had to be acknowledged. Otherwise there would have been the great danger that two types of churches were created: a church that kept the law, as in Jerusalem, and a church that was free from the law, as in Antioch.

Thankfully, God prevented that. The church is one unity and all local churches are to act in unity. That a division arose – even so soon after the establishment of the church – is the result of abandoning God's Word. Separate local churches, with their own interpretations of the truth is not in accordance with God's thoughts.

Gal 2:2. Paul’s statement to the Galatians that he went to Jerusalem “because of a revelation” seems contrary to what we read in Acts 15:2. But these are two sides of the same thing. I can do something because I know that it is the will of God, while at the same time following the advice of brothers with whom I have spoken about it.

When Paul arrived in Jerusalem, he first went to the brothers who carried the responsibility amongst the believers. However, it was not to ask them whether he was right, neither was it to call the gospel into question; he was totally convinced of his case. He was only looking for the support of the twelve in the defense of the gospel. Paul knew that if they agreed with the content of his preaching, the church in Jerusalem would be spared a division, and unity with the churches of the Gentiles would be preserved. His work would not have been in vain.

Gal 2:3. To emphasize his words, he had taken Titus with him as a kind of a ‘test’. Titus was a Greek, and therefore a Gentile. It seems that pressure was put on Paul to circumcise Titus, but this had not been a demand of the church in Jerusalem. In this Paul had a practical case to support his preaching: that someone can be acknowledged as a believer, without imposing on him the demand of keeping the law.

In the case of Timothy, who had a Jewish mother, it was different. Paul circumcised him in order to give Timothy a better entrance to the Jews – not to gain him for Christ (Acts 16:1-4). Paul firmly rejects the idea that circumcision is a requirement for salvation. For us, this means that we must reject a preaching in which is stated that a man is saved by faith in Christ plus something else, such as good works or keeping the ten commandments.

Gal 2:4. The need to defend the gospel arose because of the false brethren who had sneaked in – the enemies of the gospel. They wanted to rob the believers of their freedom in Christ by bringing them under the bondage of the law. No matter how you look at it: anyone who wants to keep the law, puts himself under the bondage of the law. In Acts 15 Peter calls the law “a yoke which neither our fathers nor we were able to bear” (Acts 15:10). With this statement and what he further says, Peter unambiguously puts himself on the side of Paul. It is impossible to connect the law with the gospel without losing the freedom that is in Jesus Christ.

Gal 2:5. Therefore Paul does not deviate an inch for these people. Here he defends “the truth of the gospel” as the only truth in which God's grace shines through the finished work of Christ – a truth that is purposed for all Christians, whether of Jewish or of Gentile origin. Any value that man thinks to add to the gospel corrupt this grace.

That’s what the Jews do by adding the law and that’s what the Gentiles do by adding their philosophies. The latter is shown in the letter to the Colossians, where in chapter 1 we read about “the truth of the gospel” (Col 1:15), while in chapter 2 of that letter we are warned of philosophy (Col 1:8). Paul did not want this rich and unique gospel to be taken away from them. They should not compromise under any circumstances, but they must keep the gospel as a solid possession: the property of the Galatians (and ours as well).

Now read Galatians 2:1-5 again.

Reflection: In Acts 15, what is the occasion of the discussion in Jerusalem and what was the outcome?