The second chapter of Galatians falls normally into three divisions:

1. The Reception of Titus

2. The Recognition of Paul

3. The Rebuke of Peter

In each of these divisions we have the vindication of Paul's apostleship. In each of them we have the confirmation of his message of grace.

Note, first, the purpose of Paul's visit to Jerusalem, as stated in verses 1-2:

"Then fourteen years after 1 went up again to Jerusalem with Barnabas, and took Titus with me. 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."

Paul went to Jerusalem, under divine direction, for a check-up. His message had been challenged and contradicted. He was fully persuaded that his message was God-given and true, but, being a wise man, lest he might be mistaken in any part of it, he sought counsel of others who were older in the faith than he himself. And he sought counsel of the very men by whose authority his adversaries professed to speak — Peter, James, and John.

You will find a more full account of Paul's visit to Jerusalem in Acts 15:1-31, to which we will have occasion to refer in this study. In that Scripture you will find a specific statement of the challenge of Paul's message, the story of his visit to Jerusalem, the council called to consider these matters, and the confirmation of Paul's teaching, together with the repudiation of the false teaching of his adversaries

But now let us consider the reception which Titus received at Jerusalem. This was especially significant be-question at issue. The question was, cause he was a test case of the very "Must believing Gentiles become Jews and keep the Law in order to be saved?" In answer to this question Paul said, "NO!" But opposing teachers had just as vigorously answered, "Yes!"

"Certain men which came down from Judaea taught the brethren and said, 'Except ye be circumcised after the manner of Moses, ye cannot be saved' " (Acts 15:1).

Now, in Jerusalem, Paul and his companions meet the same teaching, and the same pressure is brought to bear upon them, for we read:

"There rose up certain of the sect of the Pharisees which believed, saying that it was needful to circumcise them, and to command them to keep the Law of Moses" (Acts 15:6).

As in Antioch, so in Jerusalem, Paul uncompromisingly contended that this is contrary to the Grace of God

"To whom we gave place by subjection no not for an hour; that the truth of the Gospel might continue with you" (Gal. 2:5).

The implication of the account in Galatians is that Paul was supported in his contention by the apostles at Jerusalem. And the account in the fifteenth chapter of Acts makes it very plain that such was the case. Peter, in the council called about this matter, showed that his experience in the house of Cornelius proved that God had made no difference between the Jews and the Gentiles. This argument he concluded with these notable words:

"Now therefore why tempt ye God to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?

But we believe that through the grace of our Lord Jesus Christ We shall be saved even as they" (Acts. 15:10-11).

It was in this manner that Paul won his test case:

"Neither Titus, who was with me, being a Greek, was compelled to be circumcised" (Gal. 2:3).

To the verdict of Peter the whole council consented, and in accordance therewith they wrote the Church at Antioch (See Acts 15:22-29).

But now we press on to note that the vindication, or recognition both of Paul's apostleship and of his message, was even more sweeping.

This further vindication was twofold:

First, upon conference with the other apostles, Paul's message was found to be full and complete, lacking in no essential:

"But of those 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" (Gal. 2:6).

This is all the more remarkable when we remember that Paul had been taught by the Holy Spirit, independent of the other Apostles (See Gal. 1:17-19). Such unity, not only between Paul and the other Apostles, but between all of the writers of Holy Writ, plainly witnesses to the fact that their message was not theirs, but was the Word of God, committed to them by the Holy Spirit.

Paul now goes on to tell us that his unique ministry received formal, positive recognition on the part of Peter, James, and John — the three men who had been most near to the Lord Jesus Christ when He was here in the flesh.

''But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was to 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 (Peter), 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 (Gentiles), and they unto the circumcision" (Gal 2:7-9).

In this way Paul's unique ministry to the Gentiles received the seal of apostolic approval, and the truth of his message was attested.

In striking contrast to the scene in the second division of this chapter is that which comes before us in the third. In the second division, which we have just considered, we find Peter, James, and John uniting in approbation of Paul's office and message. But in the third division, which now comes before us, we find Paul rebuking Peter for action inconsistent with that message:

"But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed" (Gal. 2:11).

Remember the question at issue — "Must believing Gentiles become Jews and keep the Law in order to be saved?"

In his fellowshipping freely with the Gentiles during the early days of his visit, Peter testified plainly that there was no difference between them — that the believing Gentiles were just as truly God's children, and as much entitled to His blessings, as were believing Jews But this happy testimony was| sharply contradicted by Peter's subsequent actions. Fearing the criticism of some who had come from Judaea, when these newcomers arrived, Peter separated himself from the Gentiles, and refused to eat with them. This called forth from Paul a stern rebuke. It was not only hypocrisy on Peter's part, but it was misleading in the extreme, saying as it did, in effect, "We Jews are better than you Gentiles. If you want to be saved, and to attain the spiritual privileges and blessings which we have, you must become Jews."

The last few verses of this chapter may seem, at first glance, a little difficult to understand. This is because there are in them implications which are not expressly stated and which one must sense in order to grasp the meaning of this passage. Arthur Way has stated these implications most helpfully. Let us read verses 14-21 as they appear in his beautiful paraphrase:

"But, when I perceived that they were swerving from the straightforward path in relation to the true teaching of the Glad-tidings, then I spoke to Kephas, — it was at a public meeting, — and said, 'If you, born Jew as you are, can live — as you have been living — as a Gentile, and not as a Jew, how dare you try now to force Gentiles, to conform to Jewish ritual? You and I are Jews by blood, and not "sinners of the Gentiles"; yet we have been convinced that humanity, if not pronounced righteous through faith in Jesus the Messias, cannot be so in consequence of any observance of the ritual of the Mosaic Law. Therefore we, no less than they, have believed in Jesus the Messiah, that we might be pronounced righteous on the one possible condition, the exercise of faith in the Messiah, as we could not have been through performance of the requirements of that law; for all humanity shall be denied acquittal of sin through performance of that Law. But if (as your new attitude implies) we ourselves, through seeking to be made righteous solely through union with the Messiah, have thereby lapsed into the sinful state of mere Gentiles, dare you accept the logical conclusion — that the Messiah is a promoter of sin? Out upon the suggestion! Yet if, after pulling down a structure (as you have done to the Law), I set about building up the very same again (as you are doing by your present action), I thereby brand myself as having been a wrong-doer in that former act, that act to which faith in Messiah led you! What have we to do with the Law? I, through the operation of the curse of the Law, have (in Messiah's person) suffered the death which puts me beyond the reach of the Law, to live henceforth a life consecrated to God. Yes, I have shared Messiah's crucifixion. I am living indeed, but it is not I that live; it is Messiah whose life is in me. As for this my earthly existence, I live by virtue of my faith in God's Son, who loved me, and surrendered Himself to death for me. I do not treat God's gracious gift as a thing of no significance — as I should do if I followed your example — for, if righteousness can be attained through observance of the Mosaic Law, Messiah's death was simply superfluous'" (Gal. 2:1421, Way).

Paul's rebuke of Peter not only exhibited the God-given authority of an apostle, it also testifies plainly the truth of the Gospel which the Lord had committed to him. As we conclude this study, let us take note of his key statement:

"Knowing that a man is not justified by the works of the Law, but by faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law; for by the works of the Law shall no flesh be justified" (Gal. 2:16).

How is it with you, friend? Are you depending for your salvation upon your good works, or upon the finished work of Christ? Your own good works, even though they be sincere efforts to live up to the Law of God, can never save you. To be saved you must trust the Lord Jesus Christ as your own personal Saviour. God willing, we shall consider this thought further in our next study, but don't put it off even for a moment. If you have not already decided to trust the Saviour, do it now.

"Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31).