Galatians 2:1-5 - Homiletics

The battle of Christian liberty fought over the case of Titus.

The apostle proceeds to show that, on his subsequent journey to Jerusalem, he maintained his independence, and was recognized by the other apostles as possessing equal authority with themselves.

I. HIS NEXT INTERVIEW WITH THE APOSTLES . "Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also."

1 . The period of this visit. It was fourteen years from the date of his conversion—not from the date of his former visit to Jerusalem—for he seems always to view his conversion as the true starting-point of his career. The word "again "does not determine whether he here refers to the second or third visit. It was evidently his third visit; for the second was with alms, when he probably saw no apostle, for the gift of the Gentile Churches was sent to "the elders," not the apostles, "by the hands of Barnabas and Saul" ( Acts 11:30 ). There was no need to mention all his visits to Jerusalem, only those which gave him opportunities of intercourse with the apostles. This visit, then, was that of Acts 15:1-41 ., the period of the council of Jerusalem.

2 . His companions on this visit—Barnabas and Titus. There was something significant in this companionship. Barnabas, a pure Jew, was the companion of the apostle in preaching freedom from the Law. He was one of the most beautiful characters in New Testament times, especially distinguished by the generosity of his disposition. Titus was a Gentile Christian, not even circumcised, and may have been sent to the council as the representative of Gentile Christians. The apostle took him there as an illustration of Christian liberty, for the council would be obliged to decide whether Titus was to be circumcised or not. Thus the apostle manifested the consistency of his doctrine and his practice. This is the first mention of Titus in Scripture; for the Galatian Epistle preceded the Second to the Corinthians, in which his name occurs in terms of high commendation.

3 . The interval between his visits to Jerusalem was filled with constant labours as an apostle. He was engaged during all this period in independent labours, and therefore before the apostles could have had an opportunity of recognizing his work. During this time the apostles never thought of calling in question his free gospel. The Acts of the Apostles supply the history of his labours during this time ( Acts 11:26 ; Acts 13:1-52 .; Acts 14:28 ).

4 . His journey was taken " by revelation. " According to St. Lu, he was sent by the Church at Antioch ( Acts 15:2 ), and therefore was not summoned by the apostles to give an account of his gospel. But the revelation may have suggested the very action of the Church at Antioch, or it may, on the other hand, have confirmed it. The apostle was in any case assured of Divine guidance at a most critical epoch in Christian history.

II. HIS BOLD YET PRUDENT EXPOSITION OF HIS GOSPEL . "And I went up by revelation, and laid before them that gospel which I preach among the Gentiles, but privately to them of reputation, lest by any means I might be running, or have run, in vain."

1 . His public exposition.

2 . His private exposition.

III. THE APOSTLE 'S VICTORY . "Titus was not compelled to be circumcised," Greek though he was.

1 . The language implies that efforts had been made to this end , not by the apostles, however, but by "the false brethren." But these efforts were defeated by the council. Had the council been of the opinion of the false brethren, Titus would have been compelled to be circumcised.

2 . Mark the firmness of the apostle. "Not even Titus"—though he was brought into close contact with the Jews, and might therefore have taken a more conciliatory course toward them, especially in the great centre of Judaist influence—"was forced to be circumcised." If the apostle yielded at Jerusalem, he must yield everywhere else. Yet he allowed Timothy to be circumcised at Lystra, but that was a case of deference to the scruples of weak brethren. For the sake of gaining souls he will renounce liberty. But he will not allow the truth of the gospel to be sacrificed by men who say that circumcision is necessary to salvation.

3 . Mark the ground of the apostle's firmness. "And this, because of false brethren insidiously brought in, who came in privily to spy out our liberty which we have in Christ, that they might bring us into bondage." That is, he resisted the circumcision of Titus, because the false brethren would have taken advantage of the concession to bring the Gentiles into bondage to legal ceremonies.

4 . The result of the apostle's firmness. "To whom we gave place by subjection, no, not for an hour." If he had done it once, Christian liberty would have been sacrificed. The characteristic truth of the gospel—justification by faith without the deeds of the Law—was now safe. It was to "remain steadfast" with the Gentiles. Thus truth and freedom were henceforth to go together.