Paul Accepted by the Apostles
1 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me.
Paul was converted around AD 35. The 14 years he mentions are probably calculated from the time of his conversion; therefore, this trip to Jerusalem was not his first. Most likely, he made his first trip to Jerusalem around AD 38 (see 1:18; Acts 9:26-30) and other trips to Jerusalem in approximately AD 44 (Acts 11:29-30; Galatians 2:1-10), AD 49 or 50 (Acts 15), AD 52 (Acts 18:22), and AD 57 (Acts 21:15-40). Paul probably visited Jerusalem on several other occasions as well.
Barnabas and Titus were two of Paul's close friends. Barnabas and Paul visited Galatia together on their first missionary journey. Paul wrote a personal letter to Titus (the biblical book of Titus), a faithful believer and church leader serving on the island of Crete. (For more on Barnabas, see his profile. For more on Titus, see the letter Paul wrote to him in the New Testament.)
After his conversion, Paul spent many years preparing for the ministry to which God had called him. This preparation period included time alone with God (1:16-17) as well as time conferring with other Christians. Often new Christians, in their zeal, want to begin a full-time ministry without investing the necessary time in studying the Bible and learning from qualified teachers. We need not wait to share Christ with our friends, but we may need more preparation before embarking on a special ministry, whether volunteer or paid. While we wait for God's timing, we should continue to study, learn, and grow. By doing so, we gain a deeper understanding and appreciation of the whole Bible. We see how all of history comes together to reveal God's plan for all creation from the beginning.
2 I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. 3 But even Titus, who was with me, was not forced to be circumcised, though he was a Greek.
Even though God had specifically sent him to the Gentiles (Acts 9:15-16), Paul wanted to discuss his message with the Jewish leaders of the Jerusalem church (Acts 15). This important meeting prevented a major split in the church, and it formally acknowledged the apostles' approval of Paul's preaching (see Galatians 2:7-8). Sometimes we avoid conferring with others because we fear that disagreements or arguments may develop. Instead, we should openly discuss our plans and actions with friends, counselors, and advisers. Good communication helps everyone understand the situation better, reduces gossip, and builds unity in the church.
God told Paul through a revelation to confer with the church leaders in Jerusalem about the message he was preaching to the Gentiles. This ensured that they understood and approved of what he was doing. The essence of Paul's message to both Jews and Gentiles was that God offers salvation to all people regardless of race, gender, nationality, wealth, social standing, educational level, or anything else. Anyone who believes that Jesus is Lord will be saved from death and sin, will be made right with God, and will inherit the blessing of eternal life (see Romans 10:8-13).
4 Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— 5 to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you.
Ephesians 2:8-9 (ESV) 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.
When Paul took Titus, a Greek Christian, to Jerusalem, the Judaizers ("false [believers]") said that Titus should be circumcised. Paul adamantly refused to give in to their demands. The apostles agreed that circumcision was an unnecessary rite for Gentile converts. Several years later, Paul circumcised Timothy, another Greek Christian (Acts 16:3). Unlike Titus, however, Timothy was half-Jewish. Paul did not deny Jews the right to be circumcised; he was simply saying that Gentiles should not be required to become Jews before becoming Christians.
Who are the "false believers" and "spies" in the church today? This role is filled by people who introduce extra rules or practices they claim are necessary for salvation or full participation in the Christian life. Motivated by a desire for control or superiority, they each promote their own agenda or vision as if it came directly from God and twist Scripture to validate their opinions. They elevate nonessentials to the status of core essentials of the faith. Like the Pharisees, they are using their own "law" as a basis for salvation and Christian growth.
Certain rules and policies of conduct are not wrong or bad if they are aligned with biblical principles, but they should never be used as requirements for salvation in Jesus. Otherwise, they enslave us to a set of rules in order to try to be made right with God rather than allowing us to live in freedom by faith, knowing we are forgiven by faith alone. We must guard our freedom from the law and from those false believers who would hinder God's grace with endless requirements.
These false believers were most likely formerly from the party of the Pharisees (Acts 15:5). These were the strictest religious leaders of Judaism, some of whom had been converted. We don't know if these were representatives of well-meaning converts or of those trying to distort Christianity. Once they discovered the freedom Paul promoted, they hoped to step in with their power and authority to require full obedience to the law, with no exceptions for Gentiles. Neither Peter nor James had any part in this conspiracy.
We normally think of taking a stand against those who might lead us into immoral behavior, but Paul had to take a hard line against the most moral of people. We must not give in to those who make the keeping of human standards a condition for salvation, even when such people are morally upright or in respected positions.
6 And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me.
It's easy to rate people on the basis of their official status and be intimidated by powerful people. But Paul was not intimidated by these "great leaders" because all believers are equal in Christ. We should show respect for our spiritual leaders, but our ultimate allegiance must be to Jesus. We are to serve him with all that we are. God doesn't rate us according to our status; he looks at the attitude of our hearts (1 Samuel 16:7). Encourage leaders who show humility and demonstrate a heartfelt desire to please God.
7 On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9 and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised.
The church leaders ("pillars")--James (the half brother of Jesus, not the apostle), Peter, and John--realized that God was using Paul to reach the rest of the known world, not just the Jews, in the same way that Peter was being used so greatly to reach the Jews. After hearing Paul's message, they gave Paul and Barnabas their approval to continue working among the Gentiles.
10 Only, they asked us to remember the poor, the very thing I was eager to do.
The apostles were referring to the poor people in Jerusalem. While many Gentile converts were financially comfortable, the Jerusalem church was struggling economically, suffering from the effects of a severe famine in their region (see Acts 11:28-30). On his journeys, Paul had gathered funds for the Jewish Christians (Acts 24:17; Romans 15:25-29; 1 Corinthians 16:1-4; 2 Corinthians 8). Scripture continually encourages us to care for people who are poor. But we often get caught up in meeting our own needs and desires and do very little. Perhaps the poor and their needs have become invisible to us. Many ways are available for helping people in need everywhere. What can you do to help?
Paul Opposes Peter
11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. 13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. 14 But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, "If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?"
Acts 10:34 (ESV) 34 So Peter opened his mouth and said: "Truly I understand that God shows no partiality,
Revelation 7:9 (ESV) 9 After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands,
We live in a pluralistic society with many expressions of Christian faith. When we see heresy everywhere, Christians can just as easily become passive compromisers as they can become angry, belligerent defenders of the faith. Satan's purposes are as well served by Christians on either extreme--those who are quick to argue and alienate others and those who passively deny we are experiencing any spiritual warfare. During his visit to Jerusalem, Paul realized that the very heart of the gospel was under attack. He understood what was at stake, so he defended it fiercely. We must do the same because the truth of the gospel remains under attack today. Believers are called to active duty in defending the truth, but we must also be wise and loving when we take a stand.
Although Peter was a leader of the church, he was acting like a hypocrite and not being true to the gospel (2:14). He knew better, yet he was driven by fear of what James and the others would think. Proverbs 29:25 says, "Fearing people is a dangerous trap." Paul knew that he had to confront Peter before his actions damaged the church, so he publicly opposed Peter. Note, however, that Paul did not go to the other leaders, nor did he write letters to the churches telling them not to follow Peter's example. Instead, he opposed Peter face-to-face. Sometimes sincere Christians--even Christian leaders--make mistakes and other sincere Christians are needed to get them back on track. If you are convinced that people are harming themselves or the church, try the direct approach. Backstabbing has no place in the body of Christ.
This was Antioch of Syria (distinguished from Antioch of Pisidia), a major trade center in the ancient world. Heavily populated by Greeks, it eventually became a strong Christian center. Here the believers were first called Christians (Acts 11:26). Antioch of Syria became the headquarters for the Gentile church and was Paul's base of operations.
Justified by Faith
15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
If observing the Jewish laws cannot justify us, why should we still obey the Ten Commandments and other Old Testament laws? We know that Paul was not saying the law is bad, because in another letter he wrote, "The law itself is holy, and its commands are holy and right and good" (Romans 7:12). Instead, he is saying that the law can never make us acceptable to God. Following it can never give us right standing with God because we would have to follow it perfectly, and no one is perfect except Jesus. But the law still has an important role to play in the lives of Christians.
The law (1) guards us from sin by giving us standards for behavior; (2) convicts us of sin, leaving us the opportunity to ask for God's forgiveness; and (3) drives us to trust that Jesus' death and resurrection are enough to give us right standing with God, because we can never keep the Ten Commandments perfectly. The law cannot possibly save us. But after we become Christians, it can guide us to live lives that demonstrate love for God and our neighbors.
What does being made right with God mean? God does this work of reconciliation for us in his mercy. As a result, we begin a new relationship with him through Jesus, we are forgiven for all our sins, we become members of his family, and we begin a lifelong transformation process. We now stand in the presence of God freely, as though we have never sinned (Colossians 1:21-22). This happens first through the faithfulness of Jesus in dying for us and second through our faith as we place our full trust and confidence in him.
17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I died to the law, so that I might live to God.
By studying the Old Testament Scriptures, Paul realized that he could not be saved by obeying God's laws. The prophets knew that God's plan of salvation did not rest on keeping the law (see the chart). Because we have all been infected by sin, we cannot keep God's laws perfectly. Fortunately, God has provided a way of deliverance for us through an act of love by Jesus Christ and not by our own efforts. Even though we know this truth, we must guard against the temptation of thinking that acts of service, good deeds, charitable giving, or any other effort can be a substitute for faith.
20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
When we are crucified with Christ, it means that we agree to surrender to Jesus every dimension of our sinful lives--our goals, plans, ideas, and even relationships. We treat these things as though they died with Jesus on the cross. Then we live a life of surrender to the author of life. Because Jesus came back to life, he now lives in us by the Holy Spirit, filling up all the empty places that we have given to him, which all our old pursuits could not really fill. Our self-centered way of life ends, and our new Christ-centered way of life begins. This happens initially when we first believe in Jesus, but we must continually deny our sinful desires and "take up [our] cross daily" (Luke 9:23; also see Galatians 5:16-25).
How have our old selves been crucified with Christ? Legally, God looks at us as if we died with Christ. Because Jesus took the penalty for all our sins when he died, we are no longer condemned (Colossians 2:13-15). Relationally, we have become one with Christ, and his experiences are ours. Our Christian lives begin when, joined with him, we die to our old life and begin a new life (see Romans 6:5-11). In daily life, we must resist temptation and regularly crucify sinful desires that keep us from following Christ (Luke 9:23-25).
And yet, the focus of Christianity is not on dying but on living. Because we have been crucified with Christ, we have also been raised with him, receiving new resurrection life as he did; we have a new inner power, a new vision, and a new community (Romans 6:5). Legally, we have been reconciled with God (2 Corinthians 5:19), and relationally he sets us free to become more and more like Jesus as we draw closer to him (Romans 8:29). In daily life, we have Christ's resurrection power as we continue to fight sin (Ephesians 1:19-20). We are no longer alone, for Christ lives in us--he is our power for living and our hope for the future (Colossians 1:27).
21 I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.
The Judaizers accused Paul of watering down the Good News to make it easier for Gentiles to accept, while Paul accused the Judaizers of nullifying the truth of the Good News by adding conditions to it. The basis of salvation was the issue: Is salvation through Christ alone, or does it come through Christ and adherence to the law? The argument came to a climax when Peter, Paul, the Judaizers, and some Gentile Christians all gathered together in Antioch to share a meal. Peter probably thought that by staying away from the Gentiles, he was promoting harmony--he did not want to offend James and the Jewish Christians. James had a very prominent position and presided over the Jerusalem council (Acts 15). But Paul put forth the charge that Peter's action violated the Good News. By joining the Judaizers, Peter was implicitly supporting their claim that Christ alone was not sufficient for salvation. We may have to negotiate our approaches on some nonessential aspects of faith to get along with others, but we should never compromise the essential truth of God's Word. If we feel we have to change our Christian beliefs to match those of our associates, we stand on dangerous ground.
Believers today are still in danger of acting as if Jesus did not have to die. How? By replacing Jewish legalism with their own brand of Christian legalism, they give people extra laws to obey and extra steps to take. By believing they can earn God's favor by what they do, they do not trust completely in Christ's work on the cross. By struggling to appropriate God's power to change them (sanctification), they do not rest in God's power to save them (justification). If we could be saved by being good, then Christ did not have to die. But the cross is the only way to salvation.
Way of the Holy Spirit's work in your life? In what ways could you better show others your new life? What is Christ revealing to you that people need to hear or see?