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Sermon Summary
This text examines Galatians 2:1-10, exploring Paul’s meeting with Jerusalem church leaders to confirm his gospel message and calling. The author uses Paul’s experience to illustrate the importance of external validation for internal spiritual callings. The passage highlights the contrast between Paul’s true gospel, offering freedom from sin and the law, and the false gospel preached by Judaizers, leading to spiritual slavery. Finally, the text connects this historical account to contemporary Christianity, urging a return to gospel centrality and mutual accountability within the church to combat distortions and ensure authentic spiritual leadership.
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Main Idea
The inward call of the Spirit should be confirmed outwardly by other mature believers.
When I was ordained for ministry, there was time during a meeting with the church’s Elders where I answered common questions like most job interviews. Still, I also had the opportunity to describe my calling to ministry, which had happened about ten years prior, and explain how I had been pursuing it. Like most job interviews, the Elders had to weigh my past experience, competency, and fit, but it also involved a moment when they acknowledged and affirmed my call to ministry, which was a very meaningful moment. It wasn’t enough for me to say God had called me to something as if that were the only requirement. No, to steward the process well, there had to be an external witness to my internal calling.
That is exactly what is here. First, Paul defends his internal call to ministry while explaining how he received the gospel he preaches directly from Jesus, rather than from another believer. In doing so, he establishes his divine calling. Now, church leaders are verifying and confirming that calling.
Passage
Galatians 2:1–10 CSB
Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. I went up according to a revelation and presented to them the gospel I preach among the Gentiles, but privately to those recognized as leaders. I wanted to be sure I was not running, and had not been running, in vain. But not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. This matter arose because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus in order to enslave us. But we did not give up and submit to these people for even a moment, so that the truth of the gospel would be preserved for you.
Now, from those recognized as important (what they once were makes no difference to me; God does not show favoritism)—they added nothing to me. On the contrary, they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter was for the circumcised, since the one at work in Peter for an apostleship to the circumcised was also at work in me for the Gentiles. When James, Cephas, and John—those recognized as pillars—acknowledged the grace that had been given to me, they gave the right hand of fellowship to me and Barnabas, agreeing that we should go to the Gentiles while they would focus on the circumcised. They only asked that we remember the poor, which I have made every effort to do.
I – Context of the Meeting (vv. 1-3)
Fourteen Years Later – Either from his conversion on the Damascus road or from his earlier 2-week visit with Peter, which took place 3 years after his conversion, it remains ambiguous which visit from the book of Acts applies here. This ambiguity leads to ongoing debate on the topic. Was the significant Council meeting in Jerusalem mentioned in Acts 15, or was it before Paul was sent from the Antioch churches to deliver relief aid at the end of Acts 11? Barnabas accompanied Paul on both trips, and since Titus isn’t mentioned in Acts, that doesn’t help to clarify the timing. However, it does assist to see the two meetings distinguished from one another in verse 2. Paul met some people publicly but met privately with other recognized leaders. The Jerusalem council was a large public meeting with many leaders, which doesn’t seem to align with this context. Moreover, suppose this visit involved Paul and Barnabas providing relief to suffering believers. In that case, it aligns well with the exhortation in verse 10 to remember the poor, which Paul is eager to do. The revelation mentioned could be an unrecorded communication from God to Paul (a frequent occurrence in the book of Acts), or it may refer to the prophecy given by Agabus concerning an impending famine, which is the reason for Paul’s journey to provide relief aid.
Running the right race. One of the primary purposes of this meeting (at least one that is explicitly stated) is for Paul to ensure he is running the right race. In other words, Paul wanted to speak with the leaders and apostles in Jerusalem to compare notes and confirm that they both preach the same gospel and teach the same principles, especially in light of the current controversy. This is why I believe Paul did a similar thing on a smaller scale during his last visit with Peter. These two men are at the forefront of the gospel proclamation to the world – one to the Jews and the other to the Gentiles.
Titus serves as Paul’s case study. In this interaction with the apostles and church leaders, Paul points to Titus as a prime example of his gospel. The false teachers want to impose Jewish laws and regulations onto the Christian faith, with their main argument being the requirement for circumcision as a means of obtaining salvation and entering God’s family. To counter this claim, Paul references Titus—a Greek—who possesses the same Holy Spirit dwelling within him as every other believer and is not the least bit inclined to be circumcised. He has been redeemed, justified, set apart, and is part of the New Covenant family without it.
Paul will do whatever it takes to proclaim the messages he loves so dearly. He had Timothy circumcised so that he could get past the bouncers at the synagogue’s front door. He did that so Timothy could even have the opportunity to speak to the Jews. In this instance, he refused to force Titus to be circumcised because it would be a demonstration of acquiescing to the Judaizer’s version of the gospel. The same Paul willing to become all things to all people is decisively immovable regarding the defense of the gospel.
Takeaway – Know, study, love, cherish, guard, and declare the gospel.
II – Gospel vs. Gospel (vv. 4-5)
Do any of you remember the old game Spy vs. Spy? You know, the competitive video game where players control rival spies dressed in either a black or white trench coat, racing to collect secret items while setting traps to sabotage each other? The goal is to outsmart the opponent by strategically placing traps and securing all the items before they do. Your job is to consistently thwart the other player. In essence, that is what Paul’s opposition—the false brothers—is acting like. They are after the definition of the gospel and the people’s attention, and they are consistently throwing obstacles in Paul’s way.
False brothers – By labeling them this way and explaining how they infiltrate and spy with the intention to enslave, Paul asserts that those preaching the distorted gospel do not belong to the covenant family. They are not actual brothers, but false ones. These false brothers promote a false gospel and should, therefore, be anathematized and cut off. The conflict between the true and false brothers highlights the differing impacts of their versions of the gospel on individuals. What does the true gospel accomplish, and what effects does a false gospel have? Paul not only emphasizes this distinction but is also unequivocal that he would not submit to the false brothers and their false gospel for even a moment… not one millisecond… because the stakes are too high. Depending on which gospel you accept, you will either find freedom or become enslaved.
Freedom. Embracing the true gospel brings freedom. What beautiful news! But freedom from what?
1. Firstly, there is freedom from sin, the condemnation of sin, and the unrighteousness resulting from sinning. Remember, a false gospel is one that cannot save.
2 Corinthians 5:21 CSB
He made the one who did not know sin to be sin for us, so that in him we might become the righteousness of God.
Not only are we free from sin and its effects, but because Jesus bore my sin, I also receive His righteousness! The condemnation is gone, and the wonder of being in right standing with God is always present.
2. We are also free from the Mosaic law and man-made regulations of Jewish traditions, as well as the laws that dictated how the Jews were to be separate from the rest of the world. This includes aspects such as the sacrificial laws fulfilled by Jesus’ sacrifice and the dietary laws that Peter struggled with when he envisioned the sheet descending from heaven. Those elements of the Mosaic law remained with the Old Covenant and did not transfer to the New Covenant. In Christ, all of the law has been fulfilled, so now our identity is found IN CHRIST. That is why we can say that obedience to Jesus and His word represents true freedom.
3. Blessings and curses accompanied the Mosaic Law. Therefore, if we are no longer bound to follow the commands that became null and void with the establishment of the New Covenant, we are also free from the curse of the law that applies to those who disobey it since we are no longer under the law! By hanging on the tree (a reference to how someone is cursed in the Old Testament), Jesus took on the curse and defeated it on our behalf… or so Paul will clarify in the next chapter.
Slavery. If freedom is found in the true gospel, then the opposite is true in its distortion. The false gospel of the ‘circumcision group or ‘Judaizers,’ who want new Gentile converts to abide by the Law of Moses, shackles them to it! James, the brother of Jesus, has already made this declaration in his letter (and it wouldn’t surprise me if he reiterated it here):
James 2:10 CSB
For whoever keeps the entire law, and yet stumbles at one point, is guilty of breaking it all.
The Law of Moses is a complete unit, and if you break one law, you are guilty of breaking them all, along with the curses accompanying it. In their view, if you want to be the people of God who remain in right standing with Him, it’s up to you to adhere to and not violate any of these laws. How exhausting! Furthermore, they bind themselves to something that can neither justify nor provide the righteousness they desire. That will be Paul’s argument for the rest of the chapter. The law reveals unrighteousness but has no power to impart it. It’s like a mirror reflecting your shortcomings; you can’t use it to make yourself clean. If you adopt obedience to the law as the basis for your justification and right-standing (righteousness), then you are choosing to enslave yourself to something that will never be able to give you what you want the most.
But in a true twist of irony, those who submit to Christ’s authority as bondservants (as Paul sometimes refers to himself) will discover genuine freedom. That is why Paul strives so vigorously to uphold the authenticity of the true gospel! The stakes are just too high if you get it wrong.
Are you pursuing freedom or slavery – righteousness or condemnation – Christ as central or your own efforts to maintain your right-standing before God? Some of you know what it feels like to enslave yourself to your ability to be “a good person” so that you feel connected to God. Aren’t you tired of that? While works matter – in terms of demonstrating that the Spirit has changed you and is tangible evidence that you are bearing His fruit – it is not how you gain God’s favor. You are a son or daughter because of His grace given to you through faith. And you remain His son or daughter who is constantly being showered with His love and mercy the same way.
Takeaway: Stop enslaving yourself and embrace the freedom Jesus purchased for you. It was purchased with His own blood.
III – Leadership Confirmation (vv. 6-10)
Paul’s repeated use of “recognized” isn’t condescending; he is likely employing the Judaizers’ own terminology. They aimed to diminish Paul’s stature, so they exalt Peter and the others to highlight the distinction. Paul wants to argue that he isn’t a third-string player who just got off the bench in the fourth quarter. He stands on equal footing with these “recognized leaders,” and what emerges from these meetings proves that. The recognized leaders acknowledge Paul on at least four levels, culminating in a clear demonstration of unity and fellowship.
1. Recognition of the message. After 14-17 years of ministry, the apostles in Jerusalem had no new theology or teaching to add to what Jesus had already communicated to Paul. They got the same information because they all went to the same primary source. This has been Paul’s argument from the beginning; now, other leaders are verifying it. Jesus has indeed given Paul the same gospel that they have!
2. The recognition of the mission. Now that Paul’s gospel and its origin have been confirmed and verified by other leaders in the church, they are also acknowledging and affirming the mission entrusted to Paul. He is tasked with delivering the gospel to the uncircumcised (Gentiles), while the apostles, particularly Peter, focus on the circumcised (Jews). It’s important to note that there aren’t two different gospels being spread; instead, there is one gospel reaching out to two groups that together make up the global body of Christ.
3. A recognition of calling. They observed that the Holy Spirit was actively working in Paul. Not only did the risen Christ grant Paul his gospel, theology, and mission, but the apostles also recognized the work of the Holy Spirit in him. This is immensely significant. Paul has dedicated time to explaining his call and mission. Aside from the risen Christ appearing in person, this could be described as an inward call given by the indwelling Spirit of God and discerned personally by the individual. This goes beyond simply recognizing that Paul is a Christian due to the presence of the Holy Spirit within him. It extends to the ministry for which Paul will live and dedicate his life. The inward call of the Spirit should always be confirmed outwardly by other mature believers. This serves as confirmation for the benefit of the body as a whole.
4. A recognition of grace. Viewing Paul in this light, with this level of agreement, also acknowledges the grace bestowed by a loving and forgiving God upon a zealous enemy of the faith, transforming him into a fervent advocate for the faith! Remember, the gospel of Christ is fundamentally a gospel of grace. Can you imagine a more powerful way to magnify God’s grace than by witnessing someone who was once so far from God, completely lost in darkness and misguided zeal, become the driving force of the Great Commission, spreading that gospel to the ends of the earth? It’s no wonder God chose Paul!
A gesture of unity. In light of these four recognitions by the recognized pillars of the church – Peter, James, and John – they publicly affirmed Paul. They demonstrated the unity of the gospel efforts to reach Jews and Gentiles by giving Paul the right hand of fellowship. From then on, no one could accuse Paul of being a second-rate apostle or suggest that he was doing one thing while the recognized leadership in Jerusalem was doing another. This presents a unified front for all to see, affirming that Jesus meant what He said… that the dividing wall between the two sheep pens had to come down, and one flock would be formed.
Do you see how unifying it is when an inward call of one believer is affirmed and verified by other mature believers and leaders in the church? So why don’t we see that today? Why do we see such dysfunction, infighting, and tension in the church? Could it be that:
- We aren’t all passionately seeking the will and wisdom from the same primary source?
- We allow anyone who says God spoke to them or called them without consulting God’s word verifying that call through God’s people?
- We are allowing distortions of the gospel to infiltrate our churches in the name of tolerance?
- Are we too flippant and, dare I say, lazy in our responsibility to proclaim the gospel to others?
- The allure of highly influential false teachers has turned Christian worship and teaching into a concert followed by positive affirmations and fluffy messages that teach nothing about God and make the gospel all about me.
I don’t think it’s an understatement to say that our modern Americanized version of Christianity—at least the popularized and televised version—needs reform. We must get back to making the gospel central. The gospel is the message of eternal life made possible by Jesus, our Savior and King. It’s a gospel of grace, reconciliation, and the message that Jesus has placed directly into your hands.
As the church, let’s find ways to encourage one another… to speak into each other’s lives, to see and affirm how God has uniquely gifted each of us to be a minister of reconciliation, and hold each other accountable to the job we have been given by our King.
Takeaway: It’s time to take the gospel seriously. We must embrace its freeing message for ourselves and act on the responsibility to proclaim it to others.
Questions to Consider
How can we better support and encourage those who are serving in ministry, both locally and globally?
How does this passage fit into the larger argument Paul is making in Galatians?
What is the significance of Titus not being compelled to be circumcised (v. 3)?
How does this passage contribute to our understanding of the Holy Spirit’s role in calling and equipping believers for ministry?
Are there any “false gospels” or legalistic tendencies that we need to guard against in our own hearts and minds?
FAQs
The Confirmation of Calling and the True Gospel
- What is the significance of external confirmation of an internal calling to ministry? An internal call from the Spirit, while essential, should be verified and affirmed by mature believers. This external confirmation ensures that the call is in alignment with the broader understanding of the gospel and provides a layer of accountability and unity within the church. It’s not enough for an individual to simply claim a calling; others who are grounded in faith and biblical teaching should recognize and support that call. This mirrors Paul’s experience in Galatians where church leaders acknowledge his calling and the gospel he preached, as a way to assure the church that his ministry is from God and not of his own accord.
- Why did Paul meet with the leaders in Jerusalem, as described in Galatians 2? Paul met with the leaders in Jerusalem, specifically James, Cephas (Peter), and John, to ensure he was “running the right race.” He wanted to confirm that the gospel he preached to the Gentiles was the same gospel preached by the established leaders to the Jews, especially in light of the controversies introduced by false teachers. This meeting was crucial to affirm the unity of their message and to validate his mission to the uncircumcised, and not to have anything added to his gospel, as he received it from Jesus. It also served as a moment of public affirmation of Paul’s ministry.
- What was the central issue that Paul was defending regarding the gospel? The central issue was the authenticity of the gospel and the freedom it brings versus the legalistic teachings of false brothers who insisted on adherence to the Mosaic Law, particularly circumcision, for salvation. Paul fiercely defended that salvation and righteousness come through faith in Jesus Christ and not by adherence to the Law, which enslaves those who try to keep it perfectly. This defense ensured the gospel was maintained as a message of grace and freedom.
- How does Paul differentiate between the true gospel and the false gospel? The true gospel, according to Paul, brings freedom from sin, its condemnation, and from the bondage of the Mosaic Law and man-made rules. It emphasizes that righteousness is a gift through faith in Christ, not earned by works. Conversely, a false gospel, often characterized by the “Judaizers,” enslaves individuals to the Law, placing them under a burden that cannot justify them and which they cannot possibly keep perfectly, thus bringing condemnation rather than righteousness. True freedom is found in Christ, not in one’s ability to keep the law.
- What role did Titus play in Paul’s argument about the true gospel? Titus, a Greek believer, served as a living example of the gospel’s freedom. Since he was not a Jew, and was not compelled to be circumcised, it highlighted that Gentiles could receive salvation through faith in Christ without adhering to Jewish laws and customs. His acceptance without circumcision demonstrated that salvation was a matter of grace, not adherence to the Mosaic law, and that the Holy Spirit resided equally in both Jew and Gentile.
- What does the “right hand of fellowship” given to Paul by the Jerusalem leaders symbolize? The “right hand of fellowship” was a public and formal recognition of Paul’s ministry and the gospel he preached. It signified that the recognized pillars of the church accepted Paul as an equal partner in spreading the gospel. It also validated that they preached the same gospel, though with a distinct mission, Paul to the Gentiles, and Peter, James, and John to the Jews. This gesture was vital in promoting unity and dispelling any notion that there were conflicting messages or divisions among the church leaders.
- What are some potential reasons for the dysfunction, infighting, and tension seen in churches today? Dysfunction and division in churches may stem from several issues, including: not seeking the will and wisdom from the same primary source (i.e., God’s Word), allowing anyone to claim a calling without proper biblical verification by God’s people, permitting distortions of the gospel in the name of tolerance, and neglecting the responsibility to proclaim the true gospel with zeal. Modern distractions and a focus on the self rather than God’s gospel, can also lead to these problems.
- What is the call to action in this study of Galatians 2? The call to action is to take the gospel seriously by embracing its message of freedom, recognizing and acting on the responsibility to share it with others, and verifying one’s own calling with other mature believers. The church needs to return to a gospel-centered approach that prioritizes Jesus’ message and encourages unity and mutual accountability within the body of Christ. It’s a call to stop enslaving ourselves, and instead embrace the freedom Jesus purchased.