The Gospel Worthy of Full Acceptance!
Freedom in Christ- 3
TITLE: The Gospel Worthy of Full Acceptance!
TEXT: Galatians 1:11-2:14
TONE: Warning
TARGET: Believers
TASK: To warn believers of the danger of undermining gospel purity.
TEACH: During one of my trips to India, I had an encounter in a village that left a lasting impression on me. As I engaged in a gospel conversation with a man through an interpreter, we shared the message of Christ. The man listened intently and acknowledged his need for Christ, even praying for salvation. However, shortly afterward, he said something in Hindi that seemed puzzling.
I asked my translator to interpret his words, and the translation surprised me: "I have Jesus and all my other gods too." At that moment, I realized the complexity of cultural and religious beliefs that might not align directly with a singular understanding of faith in Christ. It was a reminder of the depth and challenge involved in cross-cultural communication and the potential for misunderstandings. Recognizing that true understanding is critical, I gently explained to him through the translator that faith in Christ involves a personal commitment and that Jesus demands an undivided heart. We engaged in a more thorough conversation, addressing the concept of exclusivity in faith, and I sought to clarify that following Christ means entrusting oneself wholly to Him, and forsaking all other allegiances to other gods.
TRUTH: Paul’s overall purpose in 1:13–2:14 is to assure the Galatians that they have indeed “received” (see 1:9) the true gospel. “The truth of the gospel” (2:5, 14) is Paul’s focus in this section. But the Galatians received this gospel from Paul; and so, to have confidence in the gospel, they must also have confidence in the messenger who proclaimed that gospel to them. The truth of the gospel and Paul’s credentials as an authoritative messenger of that gospel are therefore woven together in this part of the letter.[1]
In our passage today there is something we need to recognize, something we need to celebrate, something we need to identify and then finally, something we need to confront.
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What is it that we need to recognize?
I. The Gospel’s Divine Revelation (vv.11-12).
Explanation: The word received is from paralambano which denotes the act of receiving through communication in general and directly from the person giving the communication. Taught is from didasko which refers to the act of receiving, specially through instruction. These were the methods by which the majority of the Christians and even the Christian teachers had received the gospel.[2]
The term “apokalypsis” (revelation) is significant in Pauline theology. According to Wuest, It literally means “removal of the which conceals, an uncovering.” Karl Barth describes this revelation as not just an unveiling of doctrinal truth, but as an encounter with the living Christ that changes one’s entire being and outlook (Barth, The Epistle to the Galatians in “Church Dogmatics”). N.T. Wright argues that Paul’s highlighting of divine revelation is a response to the Judaizers who promoted adherence to Mosaic Law alongside the gospel. By claiming a divine source, Paul asserts that his gospel is complete and sufficient for salvation independent of the Law (Wright, Paul and the Faithfulness of God).
Paul’s argument in these verses is that his early education is a proof that he did not receive the gospel from man. He was brought up in the rigid school of ritualism directly opposed to the liberty of the gospel. He was a staunch adherent of the principles of that school, and as such, relentlessly persecuted the Christian Church. No human agency could therefore have brought about the change.
Illustration: Irenaeus of Lyons (130-202 AD) was an early church father, theologian and bishop. He wrote extensively to defend the Christian faith against various heresies, especially Gnosticism, which he saw as a major threat to orthodox Christianity. In his principle work, “Against Heresies” Irenaeus defended the divine origin and authority of the Gospels. He emphasized that the teachings contained in these Gospels were faithfully preserved through the apostolic tradition. He believed the apostles received their teachings directly from Jesus Christ and were inspired by the Holy Spirit. His defense helped solidify the acceptance of the Four Gospels as canonical, combating the claims of various Gnostic sects that proposed alternative, non-canonical gospels.
Application: The gospel is divine in its origin and revelation. We must believe it.
_______________________________________________________________________What is it that we need to celebrate?
II. The Gospel’s Powerful Call (vv.13-24).
Explanation: Paul’s past as a zealous Pharisee who persecuted Christians is well-documented. Scholars like F.F. Bruce highlight how Paul’s transformation is not only personal but serves as a treatment to the power of the gospel to revolutionize lives drastically. Paul experiences a paradigm shift from law-bound zeal to the freedom and grace found in Christ (Bruce, Paul: The Apostle of the Heart Set Free). We see the importance of transformation in legitimizing Paul’s message. Paul’s changed life serves not only as proof of the gospel’s truth but also challenges believers and critics to consider the drastic effects of the pure gospel.
There is good evidence that these agitators claimed to be teaching the “authentic, original Jerusalem gospel” and accused Paul of departing from it (see the “people from James” in Antioch [2:12] and the polemic against the “present Jerusalem” in 4:25). It is for this reason that Paul details the circumstances of his conversion and minimal contacts with Jerusalem in 1:13–24, demonstrates the “ratification” of his own gospel in Jerusalem (2:1–10), and gives his version of the Antioch incident (2:11–14).[3]
The word advancing or profit is from prokopto, which means “to blaze away” through the forest, “to cut a pioneer path.” Paul means that he was far advanced than his Jewish contemporaries. He was pioneer in his studies.
Paul went into Arabia. He does not state his purpose in doing so, but his statement to the effect that after his conversion he did not consult with anybody but went into Arabia, leads one to the clear inference that he wanted to be alone with God. He needed time and isolation in order to think. The revelation of the Son of God had blasted away the foundations of the Pharisaic thought structure, it all had come crumbling down.[4]
Verses 18–24 continue to support the theme that Paul did not please people and that his gospel was independent of the apostles. When he finally came to Jerusalem, the only apostles he saw were Peter and James (1:18–20), and he did not seek out the approval of the apostles. Further, most of the churches in Judea did not even know Paul face-to-face, which shows that he did not spend much time in Israel. They heard only about the remarkable change God had accomplished in him (1:21–24).[5]
As Paul shares his salvation and call notice were he puts all the emphasis: God did it (vv.15a,16a); God did it by grace (15b); God did it through Christ (16b); God did it for the sake of others (16b); God did it for His glory (24).
Illustration: St. Agustine of Hippo (354-430 AD) was born in North Africa, the son of a Christian mother, St. Monica, and a pagan father, Patricius. He was a brilliant scholar but led a hedonistic lifestyle in his early years. He pursued pursuits such as rhetoric and philosophy. However, despite his mother’s prayers and influence, he was not initially drawn to Christianity. Ultimately his life culminated in a profound spiritual crisis, during which time he felt the weight of his sinful life and was tormented by his inability to live a morally upright life. The turning point came in the summer of 386 AD when Augustine was in a garden, wrestling with his own conscience. He heard a child’s voice chanting “Tolle lege, tolle lege” (“Take up and read, take up and read”). Interpreting this as a divine instruction, Augustine picked up the Bible and read (Romans 13:13-14), which admonished him to abandon his licentious and wordily lifestyle and embrace Christ. He described feeling a “flood of peace.” He went on to become baptized by Bishop Ambrose and eventually became a bishop, a profound theologian and one of the most influential church fathers. His works helped shaped western Christianity as we know it today.
Application: The gospel is effective in its call. We must share it.
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What is it that we need to Identify?
III. The Gospel’s Glorious Integrity (2:1-10).
Explanation: Paul recounts that 14 years after his conversion, he went up to Jerusalem, accompanied by Barnabas and Titus. The mention of Barnabas, a respected leader, and Titus, a Gentile convert, underscores the inclusive nature of Paul's mission.
Paul went to Jerusalem in response to a revelation, indicating he was guided by the Spirit rather than human directive. He privately met with esteemed leaders to discuss the gospel he preached among the Gentiles. He wanted to ensure his work wasn’t in vain, highlighting his commitment to unity in the gospel message.
Paul mentions "false brothers" who infiltrated the ranks to spy on their freedom in Christ and bring them into bondage. Paul did not yield to them to preserve the truth of the gospel. This was a pivotal moment in maintaining the integrity of the gospel against legalism. Paul would not pander to anyone, nor should we.
In comparison to Paul’s situation, Luther wrote, “I crucified Christ daily in my monkish life, and blasphemed God through my false faith, wherein I then continually lived. Outwardly I was not as other men, extortioners, unjust, whoremongers; but I kept chastity, poverty and obedience. Moreover, I was free from the cares of this present life. I was only given to fasting, watching, praying, saying of masses, and such like. Notwithstanding, in the meantime, I fostered under this cloaked holiness and trust in mine own righteousness, continual mistrust, doubtfulness, fear, hatred and blasphemy against God. And this my righteousness was nothing else but a filthy puddle, and the very kingdom of the devil. For Satan loveth such saints, and accounteth them for his dear darlings, who destroy their own bodies and souls, and deprive themselves of all the blessings of God’s gifts. In the meantime notwithstanding, wickedness, blindness, contempt of God, ignorance of the Gospel, profanation of the Sacraments, blaspheming and treading of Christ under foot, and the abuse of all the benefits and gifts of God, do reign in them at the full. To conclude, such saints are the bondslaves of Satan, and therefore are driven to think, speak and do whatsoever he will, although outwardly they seem to excel all others in good works, in holiness and strictness of life.[6]
Illustration: The Council of Nicaea (325) was the first ecumenical council called by Emperor Constantine to address the Arian controversy, which denied the divinity of Jesus Christ. The council affirmed the full divinity of Christ, resulting in the Nicene Creed, a statement that clearly articulated the orthodox Christian belief in the Trinity, defending the central tenets of the Gospel. A staunch opponent of Arianism was a man by the name Athanasius. He was bishop of Alexandria. Athanasius defended the doctrine of Christ’s divinity vigorously. His persistence is captured in the phrase ‘contra mundum’ (against the world). He played a critical role, along with Alexander in preserving the orthodox understanding of the Gospel. His faithfulness helped preserve the integrity of the Gospel.
Application: The gospel is free in its invitation. We must guard it.
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What is it that we need to Confront?
IV. The Gospel’s Perverted Compromisers (2:11-14).
Explanation: Paul recounts a situation where Peter initially is with Gentile Christians, embodying the gospel’s disregard for Jewish dietary restrictions. However, once certain individuals from James came, Peter withdrew and separated himself, fearing criticism. Peter’s actions of withdrawing signify a profound inconsistency with the gospel of grace that breaks down ethnic and ritualistic boundaries. His behavior indicates a fear of man rather than faithfulness to the gospel. Paul’s public confrontation of Peter underscores the importance of aligning behavior with the truth of the gospel.
Illustration: During the 16th century Reformation, Martin Luther, John Calvin and other reformers challenged the practices and teachings of the Roman Catholic Church, such as the selling of indulgences and doctrines that obscured the Gospel’s message of salvation by faith alone. The Reformation emphasized “sola scriptura” (Scripture alone), “sola fide” (faith alone), and “sola gratia” (grace alone), thus restoring the focus on the biblical Gospel.
Application: The gospel is worthy of full acceptance. We must defend it.
May the Lord raise up an army of men and women who believe the gospel, who share the gospel, who guard the gospel and who defend the gospel against all attack foreign or domestic. The gospel is wor[1] Douglas J. Moo, Galatians, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2013), 90.
[2] Kenneth Wuest, Galatians in the Greek New Testament (Grand Rapids: WM. B. Eerdmans Publishing Co, 1944), 45.
[3] Douglas J. Moo, 97.
[4] Wuest, 52.
[5] Thomas R. Schreiner, Galatians, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2010), 106.
[6] Martin Luther, Commentary on Galatians (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 80–81.
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