OPPOSITION TO THE TRUTH OF THE GOSPEL
Galatians 2:6-13
Introduction: Last week we looked at the controversy over the message of the Gospel of Jesus Christ between Paul and the “false brethren” (Gal. 2:4). Paul had made a clear statement about the “gospel” presentation in Galatians 1. The Gospel of Jesus Christ, found in 1 Corinthians 15 is clearly the “death, burial, and resurrection of Jesus Christ.” Paul told the Corinthians believers in 1Cointhians 15:1-4 (KJV) 1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures. Paul is telling them, “. . .that which I received. . .” (vs. 3)
- “SOMEWHAT” PEOPLE CAUSING TROUBLE, GALATIANS 2:6-10. The nemesis of this section is seen in Galatians 2:4-5, where Paul dealt with these “false brethren” who came privately “to spy out our liberty which we have in Christ Jesus,” with the goal to “bring us into bondage” (vs. 4). Then in vs. 5, Paul explains to the Galatians that these “false brethren” were not to be submitted to “no, not for an hour” (meaning there was no limit to his rejection of their practices of deception). Paul’s objective was to protect the Galatian believers “that the truth of the gospel might continue with you” (vs. 5). Paul was diligent in safeguarding the truth and ensuring that the Galatian believers were not deceived by any “false” teaching.
The beginning of the passage under study, vss. 6-10, begins with the word “But,” which is often used for contrast, has a different use here. Paul is using “but” to form a compound sentence, which explains the basis of rejecting these “false brethren.” These verses, Galatians 2:5-10, give evidence for the validity of Paul’s message to the Galatians and that these “false brethren” had one goal in mind for the Galatians: to place them in bondage to the “law” for spiritual growth. They taught that one must keep the law to be spiritual, and that circumcision was evidence of their salvation. Paul said in Galatians 2:16 (KJV) Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. Paul addressed this matter several times because it was a persistent matter with the Jews. Paul said in Romans 3:28 (KJV) Therefore we conclude that a man is justified by faith without the deeds of the law (see also Acts 13:38-39; Gal. 3:11, 24; 5:4). Legalism, that one must do certain things to be saved, is false teaching. Paul is driving this point hard and seeking that the “death, burial, and resurrection” (1 Cor. 15:1-4) of Jesus Christ is the gospel with nothing added. The matter of “circumcision” is being brought into the gospel by the “false brethren,” suggesting the Galatians (and anyone else) are not saved unless they are circumcised. THIS IS FALSE DOCTRINE!! Paul has a deep desire to see that the purity of the gospel be maintained and no charlatan seek to deceive the believers who have trusted in Jesus Christ and believed on the Lord Jesus Christ for salvation (Acts 16:31). Then, we encounter another “but” clause in Galatians 2:7 where Paul confirms that he has not been influenced or persuaded by these “false brethren.” He states that “for they who seemed to be somewhat in conference added nothing to me” (vs. 6). Then Paul makes the statement about them in Galatians 2:7 (KJV) But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter. This verse confirms that Paul's ministry was the same as Peter's. Paul then adds a parenthetical phrase with more verification of the significance of his ministry in Galatians 2:8 (KJV) (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles). [Emphasis added.] This activity gives Paul confidence that he will not be hindered by the “false brethren,” since his ministry has been verified along with Peter’s.
The next two verses, Galatians 2:9-10 give further verification of Paul and Barnabas’ ministry. The controversy seems to have run a bit high, yet evidently there is confirmation in Galatians 2:9 (KJV) 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. While the ministry of Paul and Barnabas was being challenged by the “false brethren” (vs. 4), the three major leaders of the apostles confirmed it. They were given one matter that was important to the apostles, and encouraged the two men to engage in this activity, as stated in Galatians 2:10 (KJV). Only they would that we should remember the poor; the same which I also was forward to do.
- STANDING UP TO PETER, GALATIANS 2:11-13. This passage begins with another “But”. And the statement in verse 11 is a bit startling considering what is stated in Galatians 2:7-10. It is notable that in Galatians, Paul refers to “Peter” by name 5 times (Gal. 1:18; 2:7, 8, 11, 14) and one time as “Cephas” (Gal. 2:9). In Matthew 4:18, Jesus referred to him as “Simon called Peter.” Suddenly, Paul makes a reference to Peter's coming to Antioch. In verse 1, we read that “. . .I withstood him to the face, because he was to be blamed.” Antioch is a significant city in the development of Christianity. It was the capital of Syria in New Testament times. It was certainly the center of missionary activity, since Paul and Barnabas initiated their ministry there.
- Paul Confronts Peter, When He Came to Antioch, Galatians 2:11. There was evidently something eating at Paul for something Peter had done. Reading Galatians 2:9 there are things between Paul, Cephas (Peter) as well as James the brother of Jesus, and John the Apostle. They had given Paul and Barnabas “. . .the right hands of fellowship” (vs. 9b) and agreed on the objective of the ministry of Paul and Barnabas to go to the “heathen” (Gentiles), and the others “unto the circumcision” (vs. 9c). There were no ecclesiastical councils to decide, thus the agreement was between the two groups to determine their ministry coverage. You can read Acts 10:1-48 and find that God had taught Peter a special lesson about reaching the Gentile people, which will be discussed later. God reenacted the event of the coming of the Holy Ghost on the people at Pentecost (Acts 2:1-21). Peter presided over this event, and God evidently wanted to impress upon Peter that the Gospel was for the Gentile people as well as the Jew. We are not told that this event was brought to Peter’s attention, but he was willing to see that Paul was to go to the “heathen” (Gentiles). The agreement of Galatians 2:9 was significant to Paul.
- Problems With Application of Peter’s Part Confronted, Galatians 2:12. This verse gives the basis of Paul’s confrontation of Peter’s wrong behavior. The problem is clearly stated in Galatians 2:12 (KJV) For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. The verse clearly states the problem. Peter was having meals and fellowship with the Gentiles, yet when “certain came from James,” a large problem arose. When these from James came, Peter “withdrew and separated, fearing them which were of the circumcision.” [Emphasis added.] This was a red flag for Paul. If this event came after the meeting in Jerusalem, when Paul and Barnabas were summoned, then the problem of “circumcision” and salvation could be resolved. It was resolved, and the Apostles at the church in Jerusalem, led by James, the brother of Jesus, who presided over the meeting, made a decision on whether a person, primarily the Gentiles, must be “circumcised” to be saved. The issue was discussed, and some testified, namely Peter (Acts 15:6-11). In this passage, Peter testifies to what transpired in Acts 10, where the Holy Ghost came upon the Gentiles gathered at the home of Cornelius, a centurion who had been praying to God, and his prayer was answered when Peter was sent there (Acts 10:4-8). The event is described in Acts 10:21-43. When you examine the conference which took place in Acts 15, Peter rehearsed this event in Acts 15:6-11 and Peter’s conclusion was given in Acts 15:10-11 (KJV) 10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. This is evidently the matter that Paul was exercised about.
One other difficulty Paul had is stated in Galatians 2:13 (KJV) And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. Barnabas had evidently joined in the matter of separating from Gentiles when the “circumcision” group came around. Paul could have been a bit aggravated with Barnabas.
- III.SEEING THE FALSE TEACHING OF THE “FALSE BRETHREN,” GALATIANS 2:14-16. It is important to remember that this chapter of Galatians is Paul’s explanation of the problem with the “circumcision” (Jewish men). He had received word that they had evidently gone through the Galatian churches and was writing them that these Judaizers were teaching false doctrine by telling them they needed to be “circumcised” to be saved. Paul states in Galatians 2:14 (KJV) But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? The “circumcision” (Jewish men) was teaching false doctrine. The heart of the first four chapters of Galatians is to make clear to the believers in the churches Paul and Barnabas had established in the Galatian area the salvation they have in Christ Jesus. It is the “death, burial, and resurrection of Jesus Christ” (1 Cor. 15:1-4), plus NOTHING. This is a lesson we need to drive home: salvation is Jesus Christ and nothing else. Galatians 2:15 seems a bit cumbersome, but what Paul is saying is that a “Jew” is one by nature, by natural birth, of the lineage of Abraham. “Circumcision” was simply a means of identification and had nothing to do with salvation. In addition, it was a sign of the “Covenant” God made with Abraham (Gen. 17:10-11). When we read Galatians 2:15, we think Paul is saying Jews are not sinners like Gentiles. Laurence Vance has an excellent explanation of this verse. He says,
“To fully emphasize their Jewishness, Paul adds that they are 'Jews by nature’—pure Jews by birth, not proselytes or half-breeds. Being ‘Jews by nature’ they had a privileged birth, a divine law, and a revealed religion—advantages the Gentiles did not have (Rom. 3:2, 9:4-5). To fully emphasize their Jewishness, Paul contrasts ‘Jews by nature,’ not just Gentiles, but ‘sinners of the Gentiles.”
In the current dispensation, a person is saved by grace, and nothing is added like “circumcision.” To add circumcision, makes it “another gospel” (Gal. 1:6, cf. 2 Cor. 11:4). Paul then concludes the discussion by emphasizing Galatians 2:16 (KJV) Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. This is the heart of Paul’s teaching in all his epistles to the churches. Note what he said in Romans 3:20 (KJV) Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. Another statement by Paul: Romans 3:28 (KJV) Therefore we conclude that a man is justified by faith without the deeds of the law. There is nothing that can be added to the “gospel” (1 Cor. 15:1-4) to be saved. Not circumcision, not baptism, not joining a certain church, not taking the “Lord's Supper,” not having “holy underwear,” not citing the “Rosary,” and myriads of other things conjured up by man’s attempt to circumvent the salvation God has provided in His Son Jesus Christ.