by H. A. Ironside
Lecture 4
Galatians 2:1-10
Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised: and that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. 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: but contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (for he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 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. Only they would that we should remember the poor; the same which I also was forward to do. (vv. 1-10)
In this second chapter Paul tells of another visit to Jerusalem, a very important one, referred to in Acts 15.
"Fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also." This was after certain persons came from James to Antioch, where the apostle was laboring, and insisted upon things that are mentioned in this letter that the Gentile believers must be subjected to Jewish rites and ceremonies, that they must be circumcised, must keep the law of Moses, or they could not be saved. When Paul came in contact with them he waited until he had a definite revelation commanding him to go to Jerusalem. He says, "I went up by revelation." He did not go alone; he took Barnabas with him.
Barnabas had come from Jerusalem to find him in Tarsus, to persuade him to go to Antioch and assist in the ministry there. In the beginning it was Barnabas who was the leader, and Paul was the follower. But as time went on Barnabas took the lower place and Paul came to the front. With Barnabas it was a case of, "He must increase, but I must decrease." We read elsewhere of him, "He was a good man, and full of the Holy Ghost and of faith" (Acts 11:24). Such a man can stand to see someone else honored and himself set to one side. So Barnabas stepped into the background and Paul came to the front. And then Paul says, "And took Titus with me also." Why did he mention that? Because this was a test case. These false brethren who had come down to Galatia had insisted that in Jerusalem and Judea no one would condone the idea that a Gentile could be saved if he did not accept the sign of the Abrahamic covenant and were not circumcised. But Paul says, "I took Titus with me also," and he was a Gentile. He had never submitted to this rite, and Paul had never suggested that he should, and so he took him to Jerusalem, as it were to the headquarters of the legalists. "And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain." He gave them an outline of the glad tidings that he preached among the Gentiles, but he did this privately "to them that were of reputation." When we go back to Acts 15 we find that Paul called together the apostles who happened to be in Jerusalem, James, Cephas, and John, together with the elders of the church there, and to them he told the story of his ministry, his activities. He outlined for them the contents of the gospel message which he carried to the Gentiles. As they listened they accepted him as one with themselves in the proclamation of the same gospel that they preached, even though that gospel was fuller, was richer, than that to which they had attained, for there were certain things made known to Paul that had not been revealed to them.
A few years before, God had been obliged to give Peter a special revelation in order that he might enter into that wondrous mystery, namely, that Jew and Gentile when saved were now to be recognized as one body in Christ. Peter never uses the term "the body," but he does convey the same thought. Blessing for Jew and Gentile was on the ground of grace, and the Lord revealed that to him on the housetop in Joppa when he had a vision of a sheet descending unto him, "wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air" (Acts 10:12). And a voice from heaven said, "Rise, Peter; kill, and eat" (Acts 10:13). But Peter, like a good Jew, said, "Not so, Lord; for I have never eaten any thing that is common or unclean" (Acts 10:14). And the Lord said to him, "What God hath cleansed, that call not thou common" (Acts 10:15), thus indicating the sanctification of the Gentiles. That prepared Peter for the mission to the house of Cornelius, where he preached Christ and opened the door of the kingdom to the Gentiles, as some time before he had been used to open it to the Jews in Jerusalem. Paul and Barnabas talked with the brethren freely, declaring what God had done, and after much discussion, Peter related God's dealings in grace, and James appealed to Scripture to decide the matter as to the Gentiles. They were in happy agreement. Paul, as we have already noticed, had had a fuller, clearer unfolding than was given to Peter, but it was the same gospel basically, and in order to show that there was no such thought in their minds as to subjecting Gentiles to legal ceremonies, he says, "But neither Titus, who was with me, being a Greek, was compelled to be circumcised." What a tremendous answer that was to these Judaizers who were perverting these Galatians and turning them away from the simplicity of the grace of God. They said, "A man uncircumcised cannot be recognized as in the family of God." Paul says, "I took Titus with me, and talked the matter over with the elders at Jerusalem, and they did not say one word about making Titus submit to circumcision. He was accepted as a fellow Christian just as he was." What an answer to those who were criticizing him and misleading his converts!
"And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you." To whom does he refer? To these Judaizers who had wormed their way privately into the assembly of the Christians in Galatia. Paul says,
"Not even for peace's sake did we submit to them, because we would have been robbing you of your blood-bought heritage in Christ. And so because of our love for you and our realization of the value of the grace of God, we refused even on the ground of Christian love to submit to these men. We never subjected ourselves to them."
And then in the next few verses he tells us an interesting little story about an arrangement made while in Jerusalem as to a division of spheres of labor, an arrangement made in perfect Christian fellowship and happy harmony (vv. 6-10). "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." He could speak that way, you see, because he had received his revelation directly from heaven. It was the risen, glorified Christ who had appeared to him on the Damascus road, the same blessed Lord who had taught him during those months in Arabia, where he had retired that he might mull things over and get a clear understanding of the wonderful message he was to carry to the Gentile world.
Therefore, even though he mingled with the apostles and elders who had been saved years before he knew Christ, he did not stand in awe of them. They might be recognized leaders, but God does not accept any man's person, and they were simply brothers in Christ. They had to be taught of God, and so did he. He does not ask them to confer any authority on him nor give him any special opening up of the truth that he was to proclaim to the Gentiles, though he was glad to sit down on common ground and talk things over in a brotherly way. And they said, "Why, certainly, we recognize the fact that God has raised you up for a special mission, and we have fellowship with you in that." "But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter"; notice the preposition rendered here "of."
The Greek word may be rendered "for," and the point was this they saw that God had given him a special revelation, a special understanding of the gospel for the Gentiles. God had fitted him by early training, and then by enlightenment after conversion, to do a work among the Gentiles which they did not feel they were fitted for. On the other hand, God had fitted Peter to do a special work among the Jews and had used him in a remarkable way on the day of Pentecost, and through the years since God had set His seal upon Peter's ministry to Israel. And so they talked things over, and they said, "It is very evident, Paul, that God has marked you out to carry the message to the Gentiles as Peter is carrying it to the Jews." He says, "For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles."
"And when James, Cephas, and John, who seemed to be pillars [apparently they were the leaders], 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." Is it not a remarkable thing that men have read into these words the amazing idea that what the apostle Paul is saying here is that as they talked together they found out that there were two gospels?" that Peter and the other apostles chosen by the Lord had one gospel, the gospel of the circumcision, and that Paul and Barnabas had another, the gospel of the Gentiles. And so they were to go on preaching one gospel to the Jews, and Paul and Barnabas were to preach a different gospel altogether to the Gentiles! What amazing ignorance of the divine plan that would lead any one to draw any such conclusion! The apostle has already told us, "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed" (1:8). Peter had been among the Galatians preaching to them the same gospel he preached everywhere else. Was he accursed? Angels will proclaim the everlasting gospel in the coming day. Will they be under the curse? Surely not. There is only the one gospel, though it takes on different forms at different times. Peter's gospel was that of a full, free, and eternal salvation through the death, resurrection, and unchanging life of our Lord Jesus Christ, and Paul's gospel was exactly the same. Let us go back and see something as to Peter's gospel and then compare it with Paul's.
On the day of Pentecost we listen to Peter preaching. He says, speaking of our Lord Jesus Christ, that David witnessed concerning Him, "He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear" Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:31-33, 36). Does this sound as if there was any difference from the gospel the apostle Paul preached? Surely not. It is the same message of the crucified, risen, and exalted Savior.
What was the effect of this preaching? Remember, this was the gospel that Peter preached. The people cried out, "Men and brethren, what shall we do?" They did not cry as the Philippian jailer, "Sirs, what must I do to be saved?" (Acts 16:30), but, "Men and brethren, what shall we do?" It was as though they said, "Peter, we have been waiting for years for the coming of the Messiah; we have believed that He was the One who should put away our sins and bring us into everlasting blessing, and now we realize from what you say that He has come and has been crucified and has gone up to God's right hand. Whatever are we to do? Are we hopeless? Are we helpless? We have rejected our Messiah; what shall we do?" And Peter said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts 2:38-39). Peter is saying, "If you believe the message that I have preached to you that there is remission of sins, there is salvation for you; you do not need to go into judgment when the nation goes into judgment. But you must repent."
And what is it to repent? It is a complete change of attitude. In other words, change your mind, change your attitude, and be baptized, acknowledging that you receive the Savior that the nation has rejected, and when you do, you stand on new ground altogether. What a fitting message for those Jewish believers! On that day three thousand of them took the step, and by their baptism cut themselves off from the nation that rejected Christ and went over to the side of Christ, and were known as among the children of God. Let us listen to Peter again.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began" Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3:19-21, 26) What is Peter preaching here? The same gospel that Paul preached afterward. He is telling them that the Jewish nation has rejected Christ and is therefore under judgment. And how dire the judgment that has fallen upon that nation! But, he says, if you would be delivered from that, repent, change your attitude, turn again, accept the Christ that the nation is rejecting, and you will be ready to welcome Him when He comes back again. Peter is not yet giving them the revelation of the Rapture, but he is telling them that when Christ appears they as individuals will be ready to welcome Him, even though the nation has to know the power of His judgment.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole [he had just healed a lame man]. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. (Acts 4:10-12) Is this different from Paul's gospel? It is exactly the same, but Peter is presenting it in a way that the Jewish people, who had all the centuries of instruction behind them, would thoroughly understand.
Now you hear the same man preaching in the house of Cornelius (Acts 10). He tells the story of the life and death and resurrection of Jesus.
God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: him God raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (Acts 10:38-43)
Is this a different gospel from that which we should preach today? Is this a different gospel from that proclaimed by the apostle Paul? Surely not. It is the same gospel, the gospel of the grace of God, salvation alone through the finished work of our Lord Jesus.
But now turn to the epistle of Peter, which is addressed to Jewish converts, the gospel for the circumcision.
Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you. (1 Peter 1:18-20) This is the gospel that Peter preached to the circumcision. Compare it with that gospel preached by Paul to Jew and Gentile.
And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, thou shalt not suffer thine Holy One to see corruption.
For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: but he, whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
(Acts 13:32-39)
Is there anything different here from that which Peter preached? Nothing different, but a fuller unfolding.
Peter is never said to have preached justification, but forgiveness and remission. Paul added justification.
When God forgives through the risen, glorified Jesus He not only forgives but He justifies. It is impossible for an earthly judge to both forgive and to justify a man. If a man is justified, he does not need to be forgiven. Imagine a man charged with a crime going into court, and after the evidence is all in he is pronounced not guilty, and the judge sets him free. Someone says as he leaves the building, "I want to congratulate you; it was very nice of the judge to forgive you."
"Forgive nothing! He did not forgive me; I am justified. There is nothing to forgive."
You cannot justify a man if he does a wicked thing, but you can forgive. But God not only forgives but justifies the ungodly, because He links the believer with Christ, and we are made "accepted in the beloved" (Eph. 1:6). We stand before God as clear of every charge as if we had never sinned. The two messages are one; but Paul's is a little fuller than that of Peter. One had the message peculiarly adapted to the Jews and the other to the Gentiles, and so they decided on distinct spheres of labor. We have something similar on the mission fields today. The heads of the boards get together, and one says,
"Suppose that such-and-such a group of you work in this district, and another in this one." Do you say,
"Oh dear, they have four or five different gospels?" Not at all; it is the same gospel. One goes to Nigeria, another to Uganda, another to Tanzania, and others to other sections, but it is the same glorious message.
And it is very simple, unless one is trying to read into it things of which the apostles never dreamed. Paul and Peter never had the privilege of studying the modern systems of some of our ultradispensationalists, and so did not have the ideas that some people try to foist upon Christians today.
Verse 10 is interesting: "Only they would that we should remember the poor; the same which I also was forward to do." I wonder whether Paul did not smile as he heard that. They said, "You go to the Gentiles, Paul, but don't forget there are many poor saints here in Judea, and although you do not preach among us, send us a collection from time to time." He did, and thus showed that it was one body and one Spirit, even as they are called in one hope of their calling.
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