Defending the Gospel
In Galatians chapter two, we find Paul talking about his trip to Jerusalem about fourteen years after his conversion. The Judaizers had infiltrated the early church insisting that the Gentile believers must submit to circumcision and the law. The gospel given to Paul by God was of faith through grace. It was important for that position to be defended if the gospel was to remain pure. Paul took Barnabas and Titus with him to Jerusalem to do just that.
Acts 11:19-26 tells us that Barnabas was a good man who was full of the Holy Spirit and faith. We read in Acts 13:2 that the Holy Spirit spoke and said to set apart Barnabas for the work He had called him to do. And in 2 Corinthians 8:16-17, 23 we are told that Barnabas had the same concern for the Corinthians as Paul. He organized the collection, showed enthusiasm and initiative. Barnabas was Paul's partner and fellow worker. Paul held him in high esteem. Warren Wiersbe writes that Barnabas was one of Paul's closest friends. He opened the way for Paul to get into the fellowship of the Jerusalem church. His name means "son of encouragement" and he was a great encourager to others. Barnabas enlisted Paul to help minister at the church in Antioch teaching and helping with the poor. Barnabas also accompanied Paul on his first missionary trip. Later, Barnabas was able to encourage John Mark after he fell out of favor with Paul. Paul was later able to commend John Mark.
Titus 1:4-5 tells us that Titus was a genuine spiritual son of Paul; he had been converted through Paul's ministry. Titus left Crete to organize churches and appoint elders. Wiersbe writes of Titus that he was a Gentile believer. He assisted Paul by going to difficult churches and helping them solve their problems.
Paul went to the Jerusalem council by revelation; the Lord sent him. He met with the leaders first so they could present a united front. If the leaders sided with the Judaizers or tried to compromise, then Paul's ministry would be in jeopardy. The result of this first meeting was that his gospel was approved.
At the council, Peter spoke first of the grace of God. He continued by speaking of his commission to take the gospel to the Gentiles. Peter then reminded the council that God had given the Holy Spirit to the believing Gentiles showing that there was "no difference" between the Jewish and Gentile believers. Peter concluded that there was one way of salvation which was through faith in Jesus Christ.
Paul and Barnabas spoke next. They shared what God had been doing among the Gentiles. Titus was a "test case" for the council. He was a Gentile Christian without circumcision yet it was clear he was genuinely saved and gave evidence of having the Holy Spirit. This was in contrast to Timothy who was circumcised because he was part Jewish. Had he not been circumcised, it would have hindered his ministry. James asked that the assembly counsel the Gentiles to do nothing that would offend unbelieving Jews so they wouldn't hinder them being saved.
The end result was that the council sent Judas and Silas with Paul and Barnabas to the Gentile churches with a letter. The letter gave only the requirements to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.
The false brethren whom Paul was exposing in this chapter were Jewish legalists who had infiltrated the church and were telling the Gentile converts that they should be circumcised and obey the law of Moses. They were upset over Gentiles coming to faith. There message was that a Gentile had to become a Jew before he could become a Christian.
The central issue Paul had to address was circumcision for the Gentiles. In Genesis 17:10 we read that circumcision was part of the covenant between God and the Jewish nation. This Jewish rite was handed down to the following generations. Submitting to circumcision meant accepting and obeying the whole Jewish law. These legalists, however, had forgotten the inner, spiritual meaning of the rite. Deuteronomy 10:16 said the Jewish people were to circumcise their hearts and not be stiff-necked. Jeremiah 4:4 says to circumcise your heart to the Lord. To circumcise your hearts means to consecrate your heart, hear the word of the Lord and find pleasure in it. Romans 2:25-29 says that the Jews came to regard circumcision as a guarantee of God's favor. But if you break the law, its as though you were never circumcised. An uncircumcised Gentile whose deeds excelled a Jew in righteousness would condemn a Jew who had a higher set of standards in the law of Moses. Circumcision is not merely an outward and physical sign. A true sign of belonging to God is not an outward mark on the physical body, but the regenerating power of the Holy Spirit within. Such a person's praise is not from men, but from God. The true Christian has experienced an inner circumcision of the heart and does not need to submit to any physical operation.
Paul would not be intimidated and knew that God was not a respecter of persons. Warren Weirsbe writes that Paul was not impressed either by the persons or the positions of the church leaders. Paul respected them, but he did not fear them or seek to buy their influence. He only wanted them to recognize "the grace of God" at work in his life and ministry. In verses 6-10, Paul gives his defense. He said that God does not judge by external appearance. He had been entrusted to preach the gospel to the Gentiles. God was at work in his ministry, the same as He was in Peter's. James, Peter and John recognized the grace given to Paul and agreed that Paul should go to the Gentiles. Wiersbe adds that they could not add anything or take anything away from Paul's message. They agreed that one gospel would be preached to Jews and Gentiles, but Peter would preach to the Jews and Paul to the Gentiles.
In verses 11-14 we find Paul having to confront Peter. Peter had returned to Jerusalem and exercised his freedom in Christ by enjoying fellowship with believers, including the Gentiles. He did this until the Judaizers came. Then he gave into pressure from them and withdrew from the Gentiles. Proverbs 29:25 says that the fear of man is a snare. Peter's fear led to his fall. This made Peter a hypocrite. He used Bible doctrine to cover up his disobedience. Peter was not observing Jewish customs, yet he was expecting the Gentiles to do so. The result was that he was leading other believers astray. This threatened the spread of the gospel.
Warren Wiersbe writes that there were five basic Christian doctrines that were being denied by Peter because of his separation from the Gentiles. The first one is seen in verse 14 which was the unity of the church. Peter was a Jew, but through faith in Christ became a Christian. As a Christian, he was part of the church, and in the church there are no racial distinctions. Peter had stated at the conference that there was no difference, but now he was putting a difference between Jew and Gentile. God's people are one people. Any practice that separates is a denial of unity.
The second doctrine was justification by faith. Paul said in verses 15-16 that we are not justified by observing the law, but by faith in Christ Jesus; no one will be justified by observing the law. The NIV study Bible writes that faith is a means by which justification is received, not its basis. Wiersbe says that justification is the act of God where by He declares the believing sinner righteous in Jesus Christ.It is an instant and immediate act of God. It is not by man's character or works; it is not a process. God, in His grace, has put our sins on Christ and Christ's righteousness has been put to our account. We are declared "not guilty". Not simply forgiveness because a person could sin and become guilty again. Not a pardon because a person would still have a record. Our sins are remembered no more. Only sinners can be justified, not "good people". Peter's separation from the Gentiles was saying we, the Jews, are different from - and better than - the Gentiles. Both are sinners and both can only be saved by faith in Christ.
The third doctrine was freedom from the law. In verse 17, the Jews were abandoning the law and trusting Jesus. Therefore, Paul asked if Christ was a minister of sin? The answer was and is, "No!". In verses 17-18, Paul concluded that by going back to the law, Peter was saying that Christ alone did not save him which meant the law was not needed. So Christ made him a sinner. Also, Peter was building up what he had torn down. He sinned by tearing it down to begin with. To go back to Moses is to deny everything that God had done for him and through him.
Through the law, I die to the law so that I might live for God. The law was intended to reveal our sin and our need for a Savior. If righteousness could be gained by the law, then Christ died in vain. This is the fourth doctrine, the very gospel itself. Verses 19-20 show us we are saved by faith in Christ (He died for us), and we live by faith in Christ (He lives in us). We are so identified with Christ by the Spirit that we died with Him.We are dead to the law. We have been "raised to walk in newness of life" and since we live by His resurrection power, we do not need the "help" of the law.
The final doctrine is the grace of God. Peter had experienced God's grace in his own salvation and had proclaimed it in his ministry. But when he withdrew from the Gentile Christians he denied the grace of God. Grace says there is not difference. All have sinned and all are saved by faith in Christ. Peter's actions said there is a difference; that grace is not sufficient, we also need the law. Returning to the law nullifies the cross. Verse 21 says if righteousness came by the law, then Christ died in vain. Law says "do"; grace says "done".
Warren Wiersbe closed the discussion of this chapter with what our response should be to the truth of the gospel.
#1 Have I been saved by the grace of God? Am I trusting in myself for salvation - my morality, my good works, even my religion? If so, then I am not a Christian, for a true Christian is one who has trusted Christ alone.
#2 Am I trying to mix law and grace? Salvation is not by faith in Christ plus something; it is by faith in Christ alone. While church membership and religious activities are good in their place as expressions of faith in Christ, they can never be added to faith in Christ in order to secure eternal life.
#3 Am I rejoicing in the fact that I am justified by faith in Christ? It brings great peace to the heart to know that one has a right standing before God. He deals with us as though we had never sinned at all! We need never fear judgment.
#4 Am I walking in the liberty of grace? Liberty does not mean license; rather, it means the freedom in Christ to enjoy Him and to become what He has determined for us to become. It is not only "freedom to do" but also "freedom not to do." We obey God because of love and not because of law.
#5 Am I willing to defend the truth of the gospel? We do not fear men when they deny the truths that have brought us eternal life in Christ. "Do I seek to please men? For if I yet pleased men, I should not be the servant of Christ."
#6 Am I "walking uprightly according to the truth of the gospel?" The best way to defend the truth is to live the truth. My verbal defense of the gospel will accomplish very little if my life contradicts what I say.
Galatians 20 says that my sinful self died with Christ and now Christ lives in me. I live by faith in Christ who loves me and gave Himself up for me. This is my belief and the basis for how I live my life. I pray that my life will not contradict what I believe so that others may not be hindered from hearing and accepting the power of the gospel in their own lives.
-Information taken from:
The Power of the Gospel by Trudy Ries and Karen Scotti pp. 10-12
The NIV Study Bible, Zondervan
The Wiersbe Bible Commentary, The Complete New Testament by Warren Wiersbe pp. 555-557
Acts 11:19-26 tells us that Barnabas was a good man who was full of the Holy Spirit and faith. We read in Acts 13:2 that the Holy Spirit spoke and said to set apart Barnabas for the work He had called him to do. And in 2 Corinthians 8:16-17, 23 we are told that Barnabas had the same concern for the Corinthians as Paul. He organized the collection, showed enthusiasm and initiative. Barnabas was Paul's partner and fellow worker. Paul held him in high esteem. Warren Wiersbe writes that Barnabas was one of Paul's closest friends. He opened the way for Paul to get into the fellowship of the Jerusalem church. His name means "son of encouragement" and he was a great encourager to others. Barnabas enlisted Paul to help minister at the church in Antioch teaching and helping with the poor. Barnabas also accompanied Paul on his first missionary trip. Later, Barnabas was able to encourage John Mark after he fell out of favor with Paul. Paul was later able to commend John Mark.
Titus 1:4-5 tells us that Titus was a genuine spiritual son of Paul; he had been converted through Paul's ministry. Titus left Crete to organize churches and appoint elders. Wiersbe writes of Titus that he was a Gentile believer. He assisted Paul by going to difficult churches and helping them solve their problems.
Paul went to the Jerusalem council by revelation; the Lord sent him. He met with the leaders first so they could present a united front. If the leaders sided with the Judaizers or tried to compromise, then Paul's ministry would be in jeopardy. The result of this first meeting was that his gospel was approved.
At the council, Peter spoke first of the grace of God. He continued by speaking of his commission to take the gospel to the Gentiles. Peter then reminded the council that God had given the Holy Spirit to the believing Gentiles showing that there was "no difference" between the Jewish and Gentile believers. Peter concluded that there was one way of salvation which was through faith in Jesus Christ.
Paul and Barnabas spoke next. They shared what God had been doing among the Gentiles. Titus was a "test case" for the council. He was a Gentile Christian without circumcision yet it was clear he was genuinely saved and gave evidence of having the Holy Spirit. This was in contrast to Timothy who was circumcised because he was part Jewish. Had he not been circumcised, it would have hindered his ministry. James asked that the assembly counsel the Gentiles to do nothing that would offend unbelieving Jews so they wouldn't hinder them being saved.
The end result was that the council sent Judas and Silas with Paul and Barnabas to the Gentile churches with a letter. The letter gave only the requirements to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.
The false brethren whom Paul was exposing in this chapter were Jewish legalists who had infiltrated the church and were telling the Gentile converts that they should be circumcised and obey the law of Moses. They were upset over Gentiles coming to faith. There message was that a Gentile had to become a Jew before he could become a Christian.
The central issue Paul had to address was circumcision for the Gentiles. In Genesis 17:10 we read that circumcision was part of the covenant between God and the Jewish nation. This Jewish rite was handed down to the following generations. Submitting to circumcision meant accepting and obeying the whole Jewish law. These legalists, however, had forgotten the inner, spiritual meaning of the rite. Deuteronomy 10:16 said the Jewish people were to circumcise their hearts and not be stiff-necked. Jeremiah 4:4 says to circumcise your heart to the Lord. To circumcise your hearts means to consecrate your heart, hear the word of the Lord and find pleasure in it. Romans 2:25-29 says that the Jews came to regard circumcision as a guarantee of God's favor. But if you break the law, its as though you were never circumcised. An uncircumcised Gentile whose deeds excelled a Jew in righteousness would condemn a Jew who had a higher set of standards in the law of Moses. Circumcision is not merely an outward and physical sign. A true sign of belonging to God is not an outward mark on the physical body, but the regenerating power of the Holy Spirit within. Such a person's praise is not from men, but from God. The true Christian has experienced an inner circumcision of the heart and does not need to submit to any physical operation.
Paul would not be intimidated and knew that God was not a respecter of persons. Warren Weirsbe writes that Paul was not impressed either by the persons or the positions of the church leaders. Paul respected them, but he did not fear them or seek to buy their influence. He only wanted them to recognize "the grace of God" at work in his life and ministry. In verses 6-10, Paul gives his defense. He said that God does not judge by external appearance. He had been entrusted to preach the gospel to the Gentiles. God was at work in his ministry, the same as He was in Peter's. James, Peter and John recognized the grace given to Paul and agreed that Paul should go to the Gentiles. Wiersbe adds that they could not add anything or take anything away from Paul's message. They agreed that one gospel would be preached to Jews and Gentiles, but Peter would preach to the Jews and Paul to the Gentiles.
In verses 11-14 we find Paul having to confront Peter. Peter had returned to Jerusalem and exercised his freedom in Christ by enjoying fellowship with believers, including the Gentiles. He did this until the Judaizers came. Then he gave into pressure from them and withdrew from the Gentiles. Proverbs 29:25 says that the fear of man is a snare. Peter's fear led to his fall. This made Peter a hypocrite. He used Bible doctrine to cover up his disobedience. Peter was not observing Jewish customs, yet he was expecting the Gentiles to do so. The result was that he was leading other believers astray. This threatened the spread of the gospel.
Warren Wiersbe writes that there were five basic Christian doctrines that were being denied by Peter because of his separation from the Gentiles. The first one is seen in verse 14 which was the unity of the church. Peter was a Jew, but through faith in Christ became a Christian. As a Christian, he was part of the church, and in the church there are no racial distinctions. Peter had stated at the conference that there was no difference, but now he was putting a difference between Jew and Gentile. God's people are one people. Any practice that separates is a denial of unity.
The second doctrine was justification by faith. Paul said in verses 15-16 that we are not justified by observing the law, but by faith in Christ Jesus; no one will be justified by observing the law. The NIV study Bible writes that faith is a means by which justification is received, not its basis. Wiersbe says that justification is the act of God where by He declares the believing sinner righteous in Jesus Christ.It is an instant and immediate act of God. It is not by man's character or works; it is not a process. God, in His grace, has put our sins on Christ and Christ's righteousness has been put to our account. We are declared "not guilty". Not simply forgiveness because a person could sin and become guilty again. Not a pardon because a person would still have a record. Our sins are remembered no more. Only sinners can be justified, not "good people". Peter's separation from the Gentiles was saying we, the Jews, are different from - and better than - the Gentiles. Both are sinners and both can only be saved by faith in Christ.
The third doctrine was freedom from the law. In verse 17, the Jews were abandoning the law and trusting Jesus. Therefore, Paul asked if Christ was a minister of sin? The answer was and is, "No!". In verses 17-18, Paul concluded that by going back to the law, Peter was saying that Christ alone did not save him which meant the law was not needed. So Christ made him a sinner. Also, Peter was building up what he had torn down. He sinned by tearing it down to begin with. To go back to Moses is to deny everything that God had done for him and through him.
The final doctrine is the grace of God. Peter had experienced God's grace in his own salvation and had proclaimed it in his ministry. But when he withdrew from the Gentile Christians he denied the grace of God. Grace says there is not difference. All have sinned and all are saved by faith in Christ. Peter's actions said there is a difference; that grace is not sufficient, we also need the law. Returning to the law nullifies the cross. Verse 21 says if righteousness came by the law, then Christ died in vain. Law says "do"; grace says "done".
Warren Wiersbe closed the discussion of this chapter with what our response should be to the truth of the gospel.
#1 Have I been saved by the grace of God? Am I trusting in myself for salvation - my morality, my good works, even my religion? If so, then I am not a Christian, for a true Christian is one who has trusted Christ alone.
#2 Am I trying to mix law and grace? Salvation is not by faith in Christ plus something; it is by faith in Christ alone. While church membership and religious activities are good in their place as expressions of faith in Christ, they can never be added to faith in Christ in order to secure eternal life.
#3 Am I rejoicing in the fact that I am justified by faith in Christ? It brings great peace to the heart to know that one has a right standing before God. He deals with us as though we had never sinned at all! We need never fear judgment.
#4 Am I walking in the liberty of grace? Liberty does not mean license; rather, it means the freedom in Christ to enjoy Him and to become what He has determined for us to become. It is not only "freedom to do" but also "freedom not to do." We obey God because of love and not because of law.
#5 Am I willing to defend the truth of the gospel? We do not fear men when they deny the truths that have brought us eternal life in Christ. "Do I seek to please men? For if I yet pleased men, I should not be the servant of Christ."
#6 Am I "walking uprightly according to the truth of the gospel?" The best way to defend the truth is to live the truth. My verbal defense of the gospel will accomplish very little if my life contradicts what I say.
Galatians 20 says that my sinful self died with Christ and now Christ lives in me. I live by faith in Christ who loves me and gave Himself up for me. This is my belief and the basis for how I live my life. I pray that my life will not contradict what I believe so that others may not be hindered from hearing and accepting the power of the gospel in their own lives.
-Information taken from:
The Power of the Gospel by Trudy Ries and Karen Scotti pp. 10-12
The NIV Study Bible, Zondervan
The Wiersbe Bible Commentary, The Complete New Testament by Warren Wiersbe pp. 555-557
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