PAUL’S EXPLANATION OF THE MINISTRY GIVEN HIM

PAUL’S EXPLANATION OF THE MINISTRY GIVEN HIM

Galatians 2:1-10

Introduction: As you read the latter part of Galatians 1:15-24, you conclude that Paul had a message that was not just a word from God about the condition of Israel, but a revelation that was world-shaking. He was given the Gospel of Jesus Christ to proclaim, primarily to the Gentiles, but to the whole world, which, in a sense, included the nation of Israel, from which Paul came. These sections of autobiography reveal that Paul clearly understood what Jesus Christ wanted him to do (Acts 9:2ff), and he was keenly aware of the nature of Orthodox Jews and others toward the Gospel. He was careful to go to the Apostles who had walked with and been taught by the Lord Jesus Christ himself (Gal. 1:18-19). There was probably some element of intimidation toward them (although Paul was not easily intimidated), and he wanted to be cautious and diplomatic about revealing to them what God had not only revealed to him but also taught him in Arabia for “three years” (Gal. 1:18), the truth of this new dispensation that God was going to issue in and use him to reach the world with the Gospel of Jesus Christ. Paul never says these things about his relationship with the apostles, but he was cautious about revealing to them what God had given to him. He was going to reveal to them that which God wanted to see happen, reaching the entire world through the events in Jerusalem when Jesus was crucified, buried, and rose again, and even appeared to Paul (Acts 9). God called Ananias, a disciple of Christ living in Damascus, and told him that Paul had received a vision in which Ananias was to come to him and restore his sight (Acts 9:11-12). God told Ananias, “. . .he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel” (Acts 9:15). Paul was given an assignment that, to many, would have been a threat, but God knew Paul’s character and had confidence he would carry out the assignment. Human nature could be a bit intimidating. After all, Paul was an outsider (and enemy at one time) and felt he must be cautious and diplomatic in dealing with these men called Apostles. This study will be a bit of a review of what we were not able to cover last time in Galatians 1. Paul makes it very clear that the Gospel he is preaching was not a human gospel (“not after man” 1:11), but was from God, “. . .but by the revelation of Jesus Christ” (1:12, cf. 1:15-16). This is akin to the Law given to Moses while on the mount and it was “written with the finger of God” (see: Deut. 9:9-10). Moses knew where the “tables of stone of the covenant” (Deut. 9:9) came from. The Gospel of Jesus Christ given to Paul was by direct revelation (1 Cor. 15:1-4) and is God’s plan for man’s access to eternal life. That is why Paul spoke twice that the “gospel” he brought to the churches in Galatia (and the world) was not “any other gospel” but the revelation from God (Gal. 1:8-9). His statement, “let him be accursed,” twice emphasizes the serious nature of what Paul was given and preaching.

THE ISSUE WHICH PERCIPITATED PAUL’S RESPONSE AND LETTER TO THE GALATIANS.

There is a large amount of history attached to the letter Paul wrote to the church in Galatia. It is found beginning with Acts 9 and develops from there through Galatians 1-5, including 2 Corinthians 11:3-6, 13-15; and 12:1-4. The letter to the Galatians provides evidence for examining these events and developing a historical context that helps explain why Paul wrote this important epistle to the churches in Galatia. This suggests that the four main churches were infected with this false doctrine: Antioch of Syria, Iconium, Lystra, and Derbe (see the map below). Paul gave several warnings to the churches he had started and discipled in the word of God. It will do us good to see the warnings as we explore the letter to the churches of Galatia and other congregations. The following is a chronological explanation (to some degree).

Paul’s conversion was one of those major events in God’s plan. God was making a Dispensational change due to the Jewish rejection of the Lord Jesus Christ, and in their rejection of His position biblically as Messiah. They decided He was a threat to their system of religion, and to them, the only alternative was to put Him to death. Their mistake was failure to know the God who had established the Nation of Israel and the things of His word, beginning with Abraham. History demonstrates Israel's failure to understand God and His plan for them or to reject Him completely. Their mistake was seeing God as an activity at the Tabernacle and, eventually, at the Temple, rather than the “Living God” of the Bible. The bondage of Babylon was a disciplinary action by God to get their attention. The only result was that the nation of Israel has not engaged in idolatry since the Babylonian exile. When the book of Malachi is read, the evidence is clear that Israel did not learn anything while in bondage. The long estrangement from God, and God not dealing with them after they crucified the Saviour, our Lord Jesus Christ. Their restoration as a nation in 1948 was not a return to God, but an attempt to establish themselves as a valid participant in the affairs of man and the world, while their relationship with God was absent. God set them aside at the event of the Roman destruction of Jerusalem and the Temple, and an attempt to rid the world of the Jewish nation. The nations of the world have been trying to do so for the past 2,000 years.
The Dispensational change can be traced in the history of the transition to the Gentiles is God’s focus of the Gospel with the calling of Saul to be the messenger (Acts. 9:15). The attitude of the Jews is seen when Paul and Barnabas, after preaching a moving message about the death, burial, and resurrection of Jesus Christ and the next day a large crowd gathered and the Jews began speak against them and they gave them a message in Acts 13:46 (KJV) Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. This took place in Antioch of Pisidia on the first missionary journey. This trip was the first of three and initiated the spread of the Gospel of Jesus Christ, not just in Asia Minor, but into the entire world.

PAUL’S COMMITMENT TO THE GOSPEL AND SOME RAMIFICATIONS, GALATIANS 1:15-24. Paul explained the basis of his commitment to reach the “heathen” (vs. 16). The following verses describe his time in Arabia and his activity in Jerusalem following the revelation God gave him. He explains his travel activities in Galatians 1:19-24. His purpose was not in Jerusalem until after the “three years” he had been in Arabia, and he eventually returned to Damascus (v. 17). Then he explains that he saw none of the other apostles except Peter (vv. 18-19). The trip to Jerusalem demonstrated to Paul that he was not fully trusted by the people there (vss. 22-23). The people of the churches in Galatia were aware of their commitment to the Gospel of Jesus Christ and making the world known of the most significant event since God gave the Law to the people of Israel and established them in Canaan.
PAUL’S CAUTION WITH THE APOSTLES AND CHURCHES, GALATIANS 2:1-10. The chapter begins with the statement by Paul that “fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also” has been a source of difficulty. There are some who say this trip to Jerusalem was connected with the “famine relief “ when a group of “prophets” traveled from Jerusalem to Antioch, and one of them, Agabus, informed the believers there of a “great dearth throughout all the world” had come to pass (Acts 11:27-30). The believers there took an offering and assigned Barnabas and Paul the responsibility of carrying it to Jerusalem (vs. 30). The narrative Paul presents explains to the churches in Galatia that the trip to Jerusalem he and Barnabas took included Titus. This is the only time Titus is recognized as having been in Jerusalem with Paul and Barnabas, since he is never mentioned in Acts. It will be beneficial to explore these verses, Galatians 2:1-10, in detail to see the issue Paul is dealing with among the churches of Galatia. The trip to Jerusalem (Gal. 2:1), in this presentation, fits into the one explained in Acts 15. There are several reasons for this conclusion.

* The issue of Galatians is “another gospel,” which is understood as presenting the gospel of Jesus Christ and adding something to it. We will see in Galatians that the issue was “circumcision.” This was the issue of Acts 15.

* We read in Acts 15:1 (KJV) And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. These men of Judaea were teaching that a person could accept Christ as Saviour, yet unless they are circumcised, they are not saved. The response by Paul and Barnabas is recorded in Acts 15:2 (KJV) When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. This brought about a major conference in Jerusalem. It is recorded in Acts 15:3-35. The decision was made by the “apostles and elders” (vs 4, 6, 22-23) of the Jerusalem church. James, the half-brother of Jesus, was the pastor and presided ·over the meeting (Acts 15:13-21). His conclusion is recorded in Acts 15:19-21 (KJV) ¹⁹ Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: ²⁰ But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. ²¹ For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. The “apostles and elders” gave their agreement, as well as the entire church (vs 23). They sent Paul and Barnabas back to Antioch and selected Judas and Silas to return with them to Antioch as witnesses of the problem (vs. 25-27).

The Problem of Circumcision at the Conference in Jerusalem, Galatians 2:1-3. Paul gives testimony of his ministry of communicating “unto them that gospel which I preached among the Gentiles” (vs.2). Paul was interested in keeping his reputation. Then he says that the key to understanding the problem they faced is in Galatians 2:3 (KJV) But neither Titus, who was with me, being a Greek, was compelled to be circumcised. Since the issue at Jerusalem was the clarity of the Gospel of Jesus Christ and the validity of Paul and Barnabas’s ministry to the people of Asia, this was an important matter. Paul has already informed the churches in Galatia that nothing should be added to the Gospel (Galatians 1:6-9). This was a serious matter.
The Pressure by the Judaizers on Circumcision, Galatians 2:4-5. Paul warns the churches in Galatia of “false brethren unwares” brought in(vs. 4). They come to believers and try to convince them that they are not true believers unless the men are circumcised. Laurence Vance says we have some of these around today. He says that false brethren “. . .do not advertise themselves as such. In fact, they usually go by names that imply they are anything but ‘false brethren’ (vs. 4).” He then identifies some of them: “Instead of Campbellite, they call themselves Church of Christ. Instead of a Mormon, they call themselves The Church of Jesus Christ of Latter-day Saints. Instead of a Russellite, they call themselves Jehovah’s Witnesses. Instead of a Millelrite, they call themselves Seventh-day Adventists. The distinguishing mark of ‘false brethren’ is either: (1) A man must do something to be saved, or (2) A man must do something to stay saved.” The interesting thing about false brethren is they are “unawares brought in” (vs. 4). Note the last part of vs. 2 which says, “. . .who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.” You see Paul’s attitude in Galatians 2:5 (KJV) To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. Paul’s goal was to see that believers understand what Jesus Christ has done for a believer, and He needs no help in keeping us that way.
The Personality of these “False Brethren,” Galatians 2:6-7. Paul identified these “false brethren” those who wanted to be “somewhat” (vs. 6). The word “somewhat,” in the context, suggests a person who wants to be “somebody,” especially of significance or influence. Paul’s answer to this attitude is stated in Galatians 2:6 (KJV) 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. In the next verse (vs. 7) we encounter the word “But. . .” which is a connecting word linking the thoughts.
The Product of Biblical Diplomacy, Galatians 2:7-10. Paul was not only a missionary but a diplomat. This passage is representative of the character of Paul. He could have dressed these men down and criticized their zeal for doing something that was not in line with the truth of the gospel. Note how Galatians 2:7, 10 begins: “But contrariwise, when they say that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter. . .Only they would that we should remember the poor; the same which I also was forward to do.” In the two verses between vs. 7 and 10, there is in interesting explanation. They evidently had respect for Peter, James, Cephas, and John who are listed in vss. 8-9. Peter and Cephas are the same person. It appears that vs. 8 seems to be something that Paul reminded the “false brethren” of and they evidently had a great deal of respect or Peter. In vs. 9 it appears that the three, “James, Cephas, and John, seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship. . .” carried a lot of influence with them, they decided that Paul was on the right track for sound doctrine.