Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain. But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised. But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage.
Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.
“Then” signifies that Paul is giving a chronological sequence of his travels so the Galatians will see the truthfulness of his claim that he did not receive his gospel from men but through a revelation of Jesus Christ. It is not clear what the starting point of the fourteen years is. Was it fourteen years after the first visit to Jerusalem, where he stayed with Peter for about two weeks? Or, was it fourteen years after the Damascus road experience? Either way, Paul had significant experience as a missionary to the Gentiles before this visit, showing that he did not need to go to Jerusalem to learn the gospel.
The importance of two witnesses was well ingrained in Jewish thought. Before a person was found guilty of any major crime, at least two witnesses must give confirming testimony.
On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness (Deut. 17:6).
It was because of a revelation that I went up.
Paul was not summoned to go to Jerusalem by the Apostles, so they could teach him. Neither did he go there to learn the gospel from them. Rather, he makes it clear that God revealed to him the importance of his going there.
I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.
Scholars have suggested many different ways to understand this verse. At first read, without understanding the context, it appears Paul was somewhat hesitant that the gospel he proclaimed might not be right. However, we note that Paul had no misgivings of his divine mission. His gospel came straight from the Risen Christ; therefore, we must reject the idea that Paul doubted the gospel that he proclaimed. Rather, I believe Paul was fearful that the Apostles in Jerusalem might not approve of his gospel of justification by faith alone without observance of the law. He was fearful that they might align themselves with the Judaizers, the very ones causing trouble in the churches he planted. In other words, as I understand it, Paul was concerned that his missionary activity might be in vain. Not that his proclamation was in error, but that the Jerusalem church might try to undo the work he had done by their continued enforcement of Mosaic law. If this is the case, then we can understand the importance of this meeting such that God gave Paul a direct revelation to set it up.
This interpretation explains why Paul brought Titus along. Titus was to be a test case. The future of the gospel was at stake here. At God’s directions, Paul, the Apostle to the Gentiles, needed to go to “headquarters” and force a decision for or against the gospel. We know that Paul circumcised Timothy, not for religious reasons, but that Paul might minister more effectively in Jewish settings. Timothy’s mother was a Jew, and therefore, Paul was showing that there was nothing wrong with being circumcised for those of Jewish descent unless it was required for salvation. Titus, however, had Greek parents, so Paul felt there was no reason to have him circumcised, even in a Jewish setting.
We note that Paul met with the Jewish leaders in private. He did not want to cause a public demonstration with those we were “zealous for the law.” He wanted to make sure that the leading Apostles “who were of high reputation” agreed with his gospel, rather than Paul agreeing with their gospel, which for some might include the requirement to observe the law.
But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.
This statement is confirmation that the truth of the gospel was secured with at least some of the leaders in Jerusalem. They knew from Peter’s encounter with Cornelius that circumcision, and all that it implied, was not required of Gentile Christians. This was spelled out in no uncertain terms in Acts 11. This truth, however, was not widely accepted by many of the early Jewish Christians, especially those in Jerusalem and those Judaizers who dogged Paul’s ministry.
But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage.
We are not certain when the above events took place. However, I do not see any reason why it could not have been in this very meeting. The Apostles “of high reputation” understood the true gospel in that Titus was not compelled to be circumcised. However, the “false brethren” did not agree and demanded Titus be circumcised. We see the underhanded way these “false brethren” worked. Note the deceptive words: “secretly,” “sneaked in,” “spy out” our liberty.
The words Paul uses to describe these “false brethren” were used for political and military espionage. They were what today we would call “double agents” deliberately planted to ferret out confidential information.
Paul briefly touches on liberty, the theme of Galatians when he speaks about the “liberty which we have in Christ Jesus.” It might be easy to describe this liberty as referring merely to circumcision not being required. However, this rite stands for the whole of the Mosaic law. It includes liberty from the required sabbaths and feast days, the dietary restrictions outlined for Israel, and their clothing requirements. As I write this, I just had a phone conversation with a person who has a close relative, a former Seventh-day Adventist, who is involved with the Hebrew Roots Movement. She is trying to follow the Levitical law; you shall not “wear a garment upon you of two kinds of material mixed together (Lev. 19:19). This is an example of the type of “bondage” of which Paul speaks. When we consider that the Mosaic law contained about 613 commandments, we get a glimpse of the joy of being free from the bondage of the law.
The liberty to which Paul speaks is not one of doctrinal license or moral laxity, but liberty that is founded in the truth of the gospel. It is a liberty that will not allow adding to the gospel of grace. It seems that human nature is constantly wanting to add additional requirements to the gospel. It may be Jesus Christ plus the ritual of the mass. It may be Jesus Christ and water baptism. Or it could be Jesus Christ and certain prescribed works. Perhaps it may be Jesus Christ and a charismatic experience. Paul’s thesis is that the gospel is Jesus Christ and faith in His death, burial, and resurrection plus nothing. As the old hymn proclaims, Our hope is built on nothing else—and nothing more—than Jesus’ blood and righteousness. It is a liberty that allows one to control one’s actions for the furtherance of the gospel.
For though I am free from all men, I have made myself a slave to all, so that I may win more. To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law; to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law. To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some. I do all things for the sake of the gospel, so that I may become a fellow partaker of it (1 Cor. 9:19-23).
Assignment
- Read Leviticus 19. Make a list of laws from this chapter that you would consider to be bondage today.
- Note how “moral principles”—which are still valid today—are associated with “rituals” that applied only to Israel at that time and place.
Questions for Discussion
- You are going to invite a Seventh-day Adventist family over for Christmas dinner. What would you include in your menu? Mark “Yes” or “No” to each of the following suggestions.
___A vegetarian entrée with the other usual items, but with no meat of any kind.
___A vegetarian entrée and honey-roasted ham.
___A vegetarian entrée and roasted turkey.
___Only a honey-roasted ham.
___Sparkling apple juice, milk, or water.
___Sparkling apple juice, milk, and red wine.
___Only red wine, milk, or water. - In your discussion group, explain your reason for answering as you did in No. 1 above.
- In the discussion around the dinner table, the subject of why one keeps the Sabbath comes up. Explain how you would respond to each reason.
a. I understand justification by faith in Christ alone, but because of my religious heritage, I continue to worship on the Seventh-day Sabbath but I accept others who worship on Sunday.
b. I believe Jesus the Son of God, died for my sin, and was resurrected from the dead. I continue to keep the Ten Commandments, including the Seventh-day Sabbath. True Christians are required to be obedient to the law.
c. I believe Jesus the Son of God, died for my sin, and was resurrected from the dead. I continue to keep the Sabbath and some of the Mosaic laws, such as circumcision, because this is my religious heritage and the custom of the people where I live. - In the three examples in No. 3 above, which statement would have been most likely the statements of the Jerusalem Apostles of “high reputation” and of the “false brethren.”
- If you come from a Seventh-day Adventist background, make a list of the things you once observed, but now consider to be bondage.
- If you come from an evangelical or Pentecostal background, make a list of the things you once observed, but now consider to be bondage. †
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