Author: iolaHC

I am an Artwork in progress

The Gospel of the Uncircumcision

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Galatians 2:6-10 But of these who seemed to be somewhat, (whatsoever they were, it make no matter to me: God accepted 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. 

‘For they who seemed to be somewhat in conference added nothing to me.’ The apostles are the ones referred to. They had nothing to add to Paul’s gospel (Christ’s gospel).

‘But contrariwise’ – the apostles did not wish to alter Paul’s plans or to introduce any new doctrine for the Gentiles, or any new method of reaching them. They saw plainly that his doctrine was the same as their own and came from the same source. They gave him their blessing (2:7-10).

‘Gospel of the uncircumcision’ – the gospel is called this because of its special adaptation to Gentiles of that day. The same gospel is called the gospel of circumcision because of its particular adaptation to Jews. Jews were then allowed certain old Mosaic practices not imposed upon Gentiles (Acts 15:1-41).

‘Effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles.’ This simply means that the signs of an apostle were evident in both Peter and Paul (2Cor. 12:12). One worked miracles among the Jews and the other among the Jews and the other among the Gentiles (Acts 15:12).

‘James’ – the half-brother of Jesus Christ (1:19). ‘Cephas’ – Aramaic for stone, this was Peter (John 1:42; 1Cor. 1:12).

‘John’ – the beloved apostle. This is the only mention of John in Paul’s epistles.

‘Seemed to be pillars’ – they were prominent among the apostles.

‘Pillars’ [Greek: stulos] It was a word used by Jews of teachers of the law and persons of great importance and achievement.

‘Right hands of fellowship’ – this was a mark of confidence, friendship, and fellowship among Jews.

‘Circumcision’ – The Jews (2:7; Php. -3:2).

‘Poor’ – this refers to the poor of Judea who were forsaken by friends, cast out by relatives, refused privileges of trade, and thrown upon the world as outcasts (2 Cor. 8-9).

Went Up by Revelation

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Galatians 2:1-5 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. 

‘Then fourteen years after I went up again to Jerusalem with Barnabas.’ Paul’s next trip to Jerusalem was 14 years after his visit of Galatians 2:16-18. Whether this refers to the visit of Acts 11:30 or 15:4 is not clear.

‘Revelation’ [Greek: apokalupsis] to unveil or uncover. It implies the lifting up of a curtain so that all can see alike what is uncovered. When used of writing, it means to reveal or make clear (1:12; Eph. 3:3); when used of a person, it denotes visible presence (Rev. 1:1; 2Thess. 1:7; 1Pet. 1:7, 13).

‘Communicated’ [Greek: anatithemi] declared. This suggests that it was at the general conference in Acts 15:1-41 when Paul, Barnabas, and others went up to settle doctrinal disputes in the early congregations, and not to take collections to the poor saints, as in Acts 20:21. When taking collections to Jerusalem he did not stay any length of time or discuss doctrines, as far as we know.

‘Privately to them which were of reputation, lest by any means I should run, or had run, in vain.’ This suggests that Paul had some private conferences with the apostles previous to going before the public with his declaration of the gospel to the Gentiles (Acts 15:4, 12). He did this lest he finds himself labouring in vain (2:2), and also to keep spies from knowing about his Gentile program to keep down trouble (2:4-5). After these conferences, not even circumcision was demanded of Titus (2:3).

‘Unawares’ [Greek: pareisaktos] brought in stealthily.

Glorified God

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Galatians 1:18-24 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles saw I none, save James the Lord’s brother. Now the things which I write unto you, behold, before God, I lie not. Afterwards, I came into the regions of Syria and Cilicia; And was unknown by face unto the churches of Judaea which were in Christ: But they had heard only, That he which persecuted us in times past now preaches the faith which once he destroyed. And they glorified God in me. 

‘James the Lord’s brother’ James was not the one called the son of Zebedee (Matt. 4:21) or the son of Alphaeus (Luke 24:10), but the actual half-brother of Jesus Christ (1:19; Matt. 13:55; Mark 6:3). Christ’s brethren did not believe in Him until after the resurrection (John 7:5), but the other two men named James did. This James experienced a special appearance of Christ but is not classed as an apostle (1Cor. 15:7). The brethren of Jesus are distinguished from the two apostles called James (Acts 1:13-14). The virgin Mary had more sons and daughters than did her sister Mary (Matt. 13:55; Mark 6:3).

‘Afterwards, I came into the regions of Syria and Cilicia.’ Paul left Jerusalem to arrest the saints (Acts 9:1-43). Later he escaped Damascus and went into the rural regions of Arabia and back to Damascus (1:17; 2Cor. 11:32-33; Acts 9:23-25). Then he went up to Jerusalem completing the three years (1:18; Acts 9:26-27). After this, he went into Syria and Cilicia and to Tarsus his home (1:21-23; Acts 9:28-30; 22:17-21).

‘That he which persecuted us’ – Paul always considered himself the least and not worthy to be an apostle because of his past persecution of the congregations (1Tim. 1:11-16).

‘And they glorified God in me.’ All our testimonies are for God’s glory, not our own.

To Reveal His Son

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Galatians 1:16-17 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. 

‘To reveal his Son in me’ – the purpose of his call by grace – Paul was one of the main authors of the New Testament revealing the gospel in practice. His life was a great example of how we are to live today if we want to follow Christ’s example (1Pet. 1:21-23).

‘Heathen’ [Greek: ethnos] nations. Translated: “Gentiles” 93 times; “nations” 64 times; “heathen” 5 times and “people” twice. It simply means any non-Israelite, pagan or Christian (1Cor. 10:32; 12:13).

‘I might preach him among the heathen.’ Paul, not others, was called to work amongst the non-Jews to spread the gospel through his letters.

‘Flesh and blood’ – Meaning man, any man, any human being (Matt. 16:17; 1Cor. 15:50).

‘Neither went I up to Jerusalem to them which were apostles before me.’ He had his call and revelation of the gospel direct from Jesus Christ, as did the other apostles (1:12, 15; 2:2; Acts 1:1-3, 21-22; Eph. 3:1-8; 2Tim. 3:16-17).

‘Arabia’ – then included all the kingdom of Aretas from Damascus and east of the Jordan down to Edom in the south. Petra was the capital (2Cor. 11:32-33). It was perhaps into the north part that Paul fled which included Bashan, and which, at that time, was densely populated. Christianity took hold in this part very early, perhaps due largely to Paul himself. How long Paul stayed in Arabia before returning to Damascus is not known. Altogether he was in Arabia and Damascus for three years (1:17-18). Why he speaks of Arabia and Damascus as being different is to emphasize that he did not stay in Damascus for the whole three years. He also went into the rural sections of Arabia. Some think that here is where he received his revelation. This perhaps is true since he associates the three years in Arabia with the receiving of it (1:15-18). He had the revelation before going to see any of the apostles, so it had to be received during these three years before going up to see Peter (1:16-18). Since he would naturally discuss doctrines with Peter (1:18), and since he did not receive his revelation from man (1:16), then it had to be received BEFORE he saw Peter.

Not After Man

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Galatians 1:11-15 But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. For you have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it: And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. But when it pleased God, who separated me from my mother’s womb, and called me by his grace 

‘Revelation of Jesus Christ’ [Greek: apokalupsis] to unveil or uncover. It implies the lifting up of a curtain so that all can see alike what is uncovered. When used of writing, it means to reveal or make clear (1:12; Eph. 3:3); when used of a person, it denotes visible presence (Rev. 1:1; 2Thess. 1:7; 1Pet. 1:7, 13).

‘Conversation’ [Greek: anastrophe] behaviour or manner of life; the whole conduct of life in domestic and public relations. Always translated “conversation” (1:13; Eph. 4:22; 1Tim. 4:12; Heb. 13:7; Jas. 3:13; 1Pet. 1:15, 18; 2:12; 3:1, 2, 16; 2Pet. 2:7; 3:11).

‘How that beyond measure I persecuted the church of God, and wasted it.’ Paul never gets away from this awful past of murdering Christians and of fighting against Jesus Christ. He refers to it several times (1:13, 23; Acts 22:5; 26:9-11; Php. 3:6; 1Tim. 1:13).

‘Profited in the Jews’ religion above many my equals in mine own nation.’ More skilled in the traditions of the fathers than his countrymen.

‘Separated me from my mother’s womb.’ Three stages of Paul’s separation: At birth, in God’s mind (1:15). At conversion, from Judaism to the gospel (Acts 9:15-16; 1Tim. 1:15-16). At his commission, from secular work to the work of God (Acts 13:2; 26:16-18; 1Tim. 1:11-12).

‘Called me by his grace’ – Called me without merit on my part.

Pervert the Gospel of Christ

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Galatians 1:7-10 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But 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. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. 

‘Pervert’ – Going back under the law and substituting it for the gospel is perverting the gospel of Christ (5:4).

‘Gospel of Christ’ – How the Gospel is referred to in Galatians: As the grace of Christ (1:8); a revelation (1:11-12); being not of or from man (1:11); that which justifies (2:16); giving the Spirit (3:2); working miracles (3:5); redeeming from the curse of the law (3:13); being of faith (3:22-25); redeeming those under the law (3:13); making us sons, not servants (1:4); bringing liberty (1:4; 5:1, 13); giving the new birth (4:21-31); abolishing circumcision (5:2); cancelling the law (5:18); the law of Christ (6:2).

‘Preach any other gospel unto you than that which we have preached unto you, let him be accursed.’ The gospel had not only been preached to them, but they had received it and its benefits. Therefore, any removal from grace (1:6) or fall from grace (5:4) was backsliding from the gospel.

Eight outstanding doctrines taught in Galatians: Christians can fall from grace and be removed from Christ (1:6-8; 2:21; 3:1-5; 4:8-11, 19; 5:4, 19-21; 6:1-8). Paul’s gospel was a revelation from God (1:11 – 2:14). Justification is by faith alone without law works (2:15-3:29). Christians can live victoriously over sin (2:20 – 3:5; 5:16-6:8). The Spirit is for all believers (3:1-5, 13-14). The law of Moses is completely abolished (3:10-29; 4:21-31; 5:1). Backsliders must be reborn and return to grace (1:6-8; 2:17-21; 3:1-5, 10-12; 4:19; 5:1, 4, 7, 5:16-26; 6:1-8). All who go back to keeping the law are under obligation to observe the whole law or be cursed (3:1-5, 10-12; 4:21 – 5:4).

So Soon Removed

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Galatians 1:6 I marvel that you are so soon removed from him that called you into the grace of Christ unto another gospel 

‘Removed from him that called you into the grace of Christ’ Twenty things wrong with the Galatians: Being so soon removed from Christ (1:6). Permitting false teachers to pervert the gospel (1:7; 5:8-12). They were bewitched from obedience to the gospel of Christ (3:1; 5:7). They were crucifying Christ anew (3:1). Attributing their gospel blessings to the law of Moses (3:2). Beginning in the Spirit and seeking perfection in the flesh (3:3). Suffering for the gospel in vain by losing gospel benefits (3:4). Going back to the law of works to be justified (3:10-12; 5:4). Turning back to the weak and beggarly elements of the world (4:9). Desiring to be in bondage (4:9, 21). Going back to the observance of sabbaths and other festivals of the law (4:9-10). They considered Paul an enemy for telling them the truth (4:16). Were zealous for wrong things (4:17-18). Backslidden and in need of rebirth again (4:19). Were back in bondage to the law (5:1). Being convinced of circumcision (5:2). Were fallen from grace (1:6; 5:4). Using liberty as an occasion for the flesh to sin (5:13). Biting and devouring one another (5:15, 5:26). Seeking to escape the persecution of the cross of Christ (6:12).

‘Another gospel’ – the other gospel was the law which: Cannot justify (2:16; 3:11; 5:4); brings only the curse (3:10); is not of faith (3:12); cannot give an inheritance (3:18); was added only to make sin sinful (3:19; Rom. 3:19-20; 7:13; 1Jn. 3:4); was given only until Christ came (3:19, 23-25; Heb. 7:28; 9:9-10; Luke 16:16); could not give life (3:21); could not give righteousness (3:21); was a schoolmaster to lead to Christ (3:24-26; Matt. 11:11; Luke 16:16); is not in force for Christians (3:19-25); makes servants, not sons (4:1-3); brings bondage (4:9, 24; 5:1); was a religion of days, etc. (4:10); could not give the new birth (4:28-30); was cast out (4:21-31); demanded circumcision (5:2-3); if observed, cancels grace (5:4).

Greetings to Galatia

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Galatians 1:1-5 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead), And all the brethren which are with me, unto the churches of Galatia: Grace be to you and peace from God the Father, and from our Lord Jesus Christ, Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: To whom be glory for ever and ever. Amen. 

‘Apostle’ [Greek: Apostolos] a delegate, one sent with the full power of attorney to act in the place of another, the sender remaining behind to back up the one sent.

‘Jesus Christ, and God the Father, who raised him from the dead.’ Note the two separate persons of the Godhead (John 1:1-2; 1Jn. 5:7).

‘Churches of Galatia’ – This letter was from the apostle Paul, written from Rome about 68 A.D., along with the book Hebrews, and was addressed to all the congregations of Galatia, a province of Asia Minor. There was no city by this name. How many congregations were in Galatia at this time is not known. It seems they all had the same troubles. The theme of this letter was to correct the fickle Galatians from further backsliding and following the legalizing, Judaizing teachers from Judea; and to set them straight regarding the relation of Christians of the new covenant with the Jews of the old covenant.

‘Who gave himself for our sins, that he might deliver us from this present evil world.’ Five reasons why Christ gave Himself: For our sins (1:4; Matt. 1:21; 26:28; 1Cor. 15:3; 1Pet. 2:24). That He might deliver us from this present evil world (1:4; Tit. 2:14). For His body of true believers – that He might sanctify them by the Word (Eph. 5:25-26). To be a ransom for all (1Tim. 2:6). For us, that He might redeem us from all iniquity (Tit. 2:14).

‘That he might deliver us from this present evil world’ – Christ came to set us free from the bonds of sin that reign in our world. No Christian should claim that Christ died for the sin so that they can continue therein (Heb. 10:26-31), to be free means not to continue therein and thus make no place for satan and the curse (Rom. 6; 1Jn. 1:6; 3:1-10; 5:18). ‘To whom be glory for ever and ever.’ God won’t give the praise and honour that are due Him to angels, demons, men, or idols. Men must not take to themselves any glory for ideas, doctrines, works, wisdom, power, or ability that has come from God for His glory. Man is not worthy of such glory; how much less are images worthy of it.

Be Perfect

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2Corinthians 13:11-14 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. Greet one another with an holy kiss. All the saints salute you. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. The second epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas. 

‘Perfect’ [Greek: katartid’zo] to complete thoroughly, that is, repair (literally or figuratively) or adjust: – fit, frame, mend, (make) perfect (-ly join together), prepare, restore. From James 1:4 we see six perfect things: Perfect work of patience (Jas. 1:4); perfect knowledge (Php. 3:15); perfect gifts (Jas. 1:17); perfect law of liberty (Jas. 1:25); perfect faith by works (Jas. 2:22); the perfect man by restraint (Jas. 3:2).

‘The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost.’ Another clear reference to the Trinity of three separate Persons in the Godhead: The grace of Jesus Christ, the Son of the Father (John 1:17; 1Jn. 5:7). The love of God the Father (John 3:16; 1Cor. 13:1-13; Rom. 5:8). The communion (fellowship) of the Holy Spirit (Php. 2:1; Rom. 8:14-16).

‘Communion’ [Greek: koinonia] communion (1Cor. 10:16; 2Cor. 6:14; 13:14); communicate (Phm. 1:6; Heb. 13:16); fellowship (Acts 2:42; 1Cor. 1:9; 2Cor. 8:4; Gal. 2:9; Eph. 3:9; Php. 1:5; 2:1; 3:10; 1Jn. 1:3, 6-7); contribution (Rom. 15:26); and distribution (9:13).

Do No Evil

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2Corinthians 13:7-10 Now I pray to God that you do no evil; not that we should appear approved, but that you should do that which is honest, though we be as reprobates. For we can do nothing against the truth, but for the truth. For we are glad, when we are weak, and you are strong: and this also we wish, even your perfection. Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord has given me to edification, and not to destruction. 

‘Now I pray to God that you do no evil; not that we should appear approved, but that you should do that which is honest, though we be as reprobates.’ Paul prayed that they wouldn’t do evil that he and the other disciples may be approved by the exercise of power to punish them; Paul wanted them to do right though he appeared to be a troublemaker, a person not approved of God. Their doing right will prevent him and the other disciples to use their power of judgment; otherwise, he would have to give proof that he was approved of God (13:7-10).

‘For we are glad, when we are weak, and you are strong: and this also we wish, even your perfection.’ Paul stated to be glad to be weak if they were strong and in no need of correction.

‘I write these things being absent, lest being present I should use sharpness, according to the power which the Lord has given me to edification, and not to destruction.’ Paul only wrote to them to warn them by a letter, to put them on their guard, and to lead them to put away sin, so that when he came, he would not have to use his power to their destruction.