Galatians 3:1-14 = February 24

OPEN:

• When you were dating, were you ever dropped for someone else? What did that do to your emotions?

DIG:

• To what extent was the Galatians' conversion experience related to observing the Law? 
• Why would anyone revert from a liberating spiritual life of faith to a legalistic spiritual life of works and performance? When have you gone in that direction? What caused it to happen? 
• Was Abraham considered righteous by God through his faith or through his works (Galatians 3:6-9)? 
• Who are the true children of Abraham? Who is eligible to be one? 
• How does Jesus solve the problem that no one can earn their right standing with God (Galatians 3:10-14)?

REFLECT:

• What "additions" to faith might outsiders sense in your Christian circles regarding what they should do to be approved? How can you help break down these barriers?

The Doctrine Of Justification By Faith In Christ,                      3:1-4:31

            A.         An Appeal To Experience And Scripture,                    3:1-9

Synopsis:         O foolish Galatians!  Was it by doing what the law of Moses demanded that you received the Holy Spirit, or was it by believing and obeying the gospel?

1          O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified?

The Galatians were not stupid; however, they were foolish.  Paul had preached to them so plainly about the crucified Christ that they had a vivid mental picture of his dying upon the cross for their salvation.  For the Judaizing teachers to come in and persuade them that in addition to obedience to the gospel, they needed to obey the law of Moses seems they had been bewitched.  Did they not realize a Christ supplemented is a Christ supplanted?

2          This only would I learn from you, received ye the Spirit by the words of the law, or by the hearing of faith?

The issues can be settled with one question.  Did you receive the Holy Spirit by obeying the law of Moses, or by hearing, believing and obeying the gospel?  The answer is obvious.  The ordinary gift of the Holy Spirit came when one believed, repented and was baptized (Acts 2:38; Acts 5:32).  They knew this.  Paul taught faith comes by hearing the word of God (Romans 10:17).

Received ye the Spirit referred to the ordinary gift of the Holy Spirit for all Christians. This was obvious because it was by hearing and obeying the gospel (the hearing of faith) that one received the Holy Spirit. Christians received the ordinary gift of the Holy Spirit when they were baptized (Acts 2:38; 5:32). Some Christians received spiritual gifts by the laying on of the apostles’ hands (Acts 8:14-19).  Spiritual gifts ceased after the death of the apostles; however, the ordinary gift of the Spirit continues throughout the Christian age.

3          Are ye so foolish?  having begun in the Spirit, are ye now perfected in the flesh?

The Galatian Christians had begun their spiritual life in Christ by believing, trusting and obeying the gospel of Christ. Now they were trying to grow spiritually by the law of Moses. This was foolish. The gospel was much better than the law of Moses in every way, as the writer of the epistle of Hebrews taught.  The spirit referred to life in Christ.  The flesh referred to living by the law of Moses without Christ.

4          Did ye suffer so many things in vain?  If it be indeed in vain.

Had the suffering they had undergone as Christians been in vain? They were saying by their actions their suffering as Christians had been in vain.  The last clause showed Paul hoped they would turn from the Judaizing teachers back to Christ and the gospel realizing faith in Christ was not in vain.

5          He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

He that supplied the Spirit and worked miracles among them was God. Paul asked did God do this because they obeyed the law of Moses, or because they obeyed the gospel of Christ.  The answer was obvious. They received the Spirit because they believed in Jesus Christ and obeyed the gospel.  How foolish they were to turn from Christ and his gospel.  The Spirit referred to the indwelling Spirit as noted in verse two.  The miracles referred to the spiritual gifts of I Corinthians 12.

6          Even as Abraham believed God, and it was reckoned unto him for righteousness.

The Galatian Christians were justified in the same way Abraham was justified.  Paul quoted Genesis 15:6.  This thought was repeated in Romans 4:3, 9, 21, 22.  See Romans chapter four for a fuller explanation.  Hebrews 11:8-9 and James 2:21-23 showed Abraham trusted in God and obeyed his commandments.  Justification by faith did not exclude obedience.  It did exclude works of merit or works of the law.  This was the point Paul was making.  Abraham was not justified by works of the law. He was justified by an obeying faith.  The Galatians were saved just like Abraham. People today are saved by an obeying faith just like Abraham.

7          Know therefore that they that are of faith, the same are sons of Abraham.

In the Christian age, the true children of Abraham are those who live by faith in Jesus Christ rather than those who have physical lineage from Abraham. Jesus taught this also.  Jesus taught that the sons of Abraham were those who do the works of Abraham (Luke 19:9; John 8:39-40; Matthew 8:11-12).

8          And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed.

Justification means right standing with God.  Justification means God treats sinners as though they had never sinned when they believe and obey the gospel.  Gentiles are justified by faith.  This was God’s plan when he spoke to Abraham saying, "In thee shall all the nations be blessed." They would be blessed in Christ. Christ was the seed of Abraham.  Men today are justified by the same principle by which Abraham was justified.  The term nation and Gentile are the same word in the Greek.  Therefore, God said the Gentiles would be justified by the seed of Abraham.  Gentiles can be true children of Abraham by faith in Christ.  They could not be children of Abraham in the flesh.  Gentiles do not need the law of Moses.  The law of Moses will not save them.

9          So then they that are of faith are blessed with the faithful Abraham.

The ones who are blessed with Abraham are those who are men of faith, who have believed and obeyed the gospel.  No other men including fleshly Jews are blessed with Abraham in the Christian age.

The Curse And The Blessing,               3:10-14

Synopsis:         The law pronounced a curse upon the disobedient (Deuteronomy 27:26).  Christ redeemed man from the curse of the law when he was crucified by bearing this curse (Deuteronomy 21:23).  Men are saved through faith in Christ.  No man was saved by the law.

10         For as many as are of the works of the law are under a curse: for it is written, Cursed is everyone who continueth not in all things that are written in the book of the law, to do them.

Paul taught salvation was by faith.  Now Paul expressed this teaching in a negative sense.  The law did not bring a blessing. The law brought a curse.  Paul quoted Deuteronomy 27:26 to prove this.  If one did not do all that the law demanded, it was a curse.  No one could do all the law demanded; therefore, the law was a curse.

11         Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith;

Paul quoted Habakkuk 2:4 (Romans 1:17) to prove that men are justified by faith, not by the law of Moses.  A man can not earn or merit salvation.

12         and the law is not of faith; but, he that doeth them shall live in them.

The law of Moses was not a system of faith.  The law of Moses was a system of works as Leviticus 18:5 states.  Works of the law are meritorious works whereby one trusts in himself and his goodness.  The faith system means believing on Christ while trusting in him and obeying his will.  These are two different systems.

13         Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is everyone that hangeth on a tree:

Man was under the curse of the law and was unable to save himself. However, God provided the remedy.  God brought man back from the sentence of condemnation by the payment of a ransom, the precious blood of Jesus (I Corinthians 6:20; Revelation 5:9; I Peter 1:18-19). Jesus became a curse for men.  Christ did no sin.  God laid men’s sins on Jesus (Isaiah 53:6).  His curse bearing was vicarious (II Corinthians 5:21).  Deuteronomy 21:23 does not refer to death by crucifixion.  It referred to the custom when the wrong doer had been executed; his dead body was "nailed" to a tree.  He was hanged because he had broken the law and this brought both curse and punishment. The hanging of a living body to die was indeed a curse.

14         that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.

The promise to Abraham was fulfilled with the death of Jesus on the cross (I Corinthians 15:3).  The promise was that through the seed of Abraham all nations of the earth would be blessed.  By the death of Jesus on the cross, the curse of the law was removed and salvation came to both Jews and  Gentiles.  The blessing was salvation from sin. Salvation was not through the law. Salvation was through the blood of Christ (Romans 5:9).  One received salvation by one’s obedience of faith.

How Law and Faith Work Together (Galatians 3) | Mike Mazzalongo | BibleTalk.tv

https://youtu.be/fRE2CPNRvLM

In this lesson, Paul establishes the main argument of his letter to the Galatians, that spiritual blessings have always been obtained through a system of faith and not through a system of merit. (Galatians 3:6-22)

"Faith Alone"

 “Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?” (Galatians 3:3)

“Pity me for making a mistake once, but stupid me for doing it twice.” Can you remember your life before Christ when you struggled and erred while seeking satisfaction in life on your own?

No matter what the activity, there was a hollow, empty spot in your spirit that could only be met by the living Christ. Now as sweet and powerful as your new life in Christ is, human tendency is to take charge by pushing God off of the throne of your life.

This is like repeating your first mistake when you did not know Christ as your Savior by now ignoring Him even though you are His child in the Kingdom of God. Your human nature wants to be in control, while God requires you to release control to Him by trusting Him with your life.

Philippians 2:12-13 describes this tension, “Continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to His good purpose.”

Being in control appears to create some certainty, while trusting God leaves the result open and in His hands. You receive the Holy Spirit through your spiritual rebirth In Christ; through the Holy Spirit, you live each day drawing upon God’s wisdom, presence, peace, and power to complete the work He started in you.

Philippians 1:6 expresses your walk in Christ, “Being confident of this, that He who began a good work in you will carry it on to completion until the day of Christ Jesus.” Turning to your own ways through your own strength will only achieve earthly results; living by faith in God through the constant work of the Holy Spirit will produce God’s perfect and pleasing work in your life!

James 1:17-18 “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.”

Philippians 3:14 “I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.”

Galatians Chapter 3

SECTION OUTLINE THREE (GALATIANS 3)

Paul offers five arguments, all demonstrating the sufficiency of justification by faith alone.

I. The Argument from the Galatians Themselves (3:1–5)

A.  They became believers by turning to the gospel (3:1–2).

B.  They are becoming bewitched by turning from the gospel (3:3–5).

II.   The Argument from Abraham (3:6–9, 15–18)

A.  How Abraham was saved (3:6–9)

1.   His salvation (3:6): He was justified by faith.

2.   Our salvation (3:7–9): Both Jews and Gentiles are justified by faith.

B.  Who saved Abraham (3:15–16): It was Christ, who came from the line of Abraham.

C.  When Abraham was saved (3:17–18): The promise was given to him 430 years before the law was introduced.

III.  The Argument from the Law (3:10–12, 19–25)

A.  The problem of the law (3:10–12): Those under the law who do not obey all of it are cursed by the law.

B.  The purpose of the law (3:19–25)

1.   It helps to point out our sin (3:19–20).

2.   It helps to prepare for our Savior (3:21–25): The law serves as a teacher and guide to bring us to Christ.

IV. The Argument from the Work of the Son of God (3:13–14)

A.  What he did (3:13a): He redeemed us from the curse of the law.

B.  How he did it (3:13b): He became a curse for us on the cross.

C.  Why he did it (3:14): He did it to fulfill the promise God gave Abraham.

V.  The Argument from the Work of the Spirit of God (3:26–29)

A.  What he does (3:26–27): He baptizes repenting Jews and Gentiles into the body of Christ.

B.  Why he does it (3:28–29): This assures that all may share in the promise once given to Abraham.

 

Galatians 2:11-21 =February 23

OPEN:

• Have you ever "opposed" a boss? What was the outcome?

DIG:

• In the past, God had dramatically led Peter to break Jewish custom by fellowshipping and eating with Gentiles (Acts 11:1-18). What causes Peter to reverse course now? 
• How quickly would you stand up and rebuke the leader of the church (Galatians 2:14)? What does this incident say about the need for accountability among believers? 
• In the Christian life, what dies and what gets resurrected (Galatians 2:19-20)? How is that made possible? 
• According to Galatians 2:21, if you can be in right standing with God through your own efforts-for example, by being a "good person"-what did Christ die for?

REFLECT:

• When are you guilty of double standards? How do you communicate-probably by example-"Do as I say, not as I do"? 
• How would you explain Galatians 2:16 to a non-Christian, particularly one with high moral standards? 
• Applying the spiritual concept of Galatians 2:20, who is "alive" in your life right now-"I," or "Christ in me"? 
• If you are a self-made person who likes to see everyone pay their own way, how does this Gospel of undeserved grace strike you?

Paul’s Rebuke To Peter,                      2:11-14

Synopsis:         Paul teaches he did not receive anything from the apostles in Jerusalem; however, Paul rebuked Peter at Antioch for his inconsistent actions. Peter separated himself from eating with the Gentile Christians after he had earlier eaten with them.

11         But when Cephas came to Antioch, I resisted him to the face, because he stood condemned.

Paul has shown that he did not get the gospel from men.  Paul received the gospel directly from Jesus Christ.  Paul stood on equal ground with the other apostles.  Here Paul related he rebuked Peter when Peter acted contrary to the teachings of the gospel.  This certainly proved Peter was not the Pope. Paul did not say when or why Peter came to Antioch.  Peter was in Antioch long enough for his behavior to be clearly seen.  Paul confronted Peter to his face, not behind his back, as Paul’s accusers had done.  Peter stood condemned means he was clearly wrong in his actions.

12         For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision.

When Peter came to Antioch, he ate with the Gentiles.  Peter knew this was right (Acts 10:11-16; 11:3, 4, 12).  When certain came from James, Peter withdrew and would not eat with the Gentiles. He ate only with the Jews.  It is not likely James had sent these men in view of Acts 15:19, 24; however, they claimed to be from James.  They were Jewish Christians who still insisted Christians must live by the customs of the Jews that forbade eating with the Gentiles.  Peter knew better; however, fearing these men’s criticisms, he quit eating with the Gentiles.

13         And the rest of the Jews dissembled likewise with him; inasmuch that even Barnabas was carried away with their dissimulation.

Peter’s example soon extended to other Jewish Christians.  Even Barnabas quit eating with the Gentiles.  Paul calls this dissimulation. Dissimulation means to hide one’s feelings by pretense.  This was hypocrisy.  They were pretending they believed one principle, when in reality they believed another.  If one cannot eat with his brother in Christ, there is not full fellowship. This would mean there was second class citizenship in the kingdom.  This was contrary to God’s word (Galatians 3:28-29).

14         But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before them all, If thou being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?

The issue was not one of opinion.  Peter was not walking uprightly according to the truth.  He had sinned.  Paul rebuked Peter before them all.  There were others in this dissimulation besides Peter - some Jewish Christians and Barnabas.  Paul showed Peter and the others their inconsistency.  They lived like Gentiles; however, they demanded the Gentiles live like the Jews in order to have full fellowship.  This would have required circumcision and the keeping of the law of Moses.  This would have been a perverted gospel. One must not add to the gospel or take away from the gospel (Galatians 1:8-9).  Peter was playing right into the hands of the Judaizing teachers. He knew better.

Justification And Union With Christ By Faith,              2:15-21

Synopsis:         A man is not justified by works of the law, but by faith in Christ Jesus. Paul died to the law that he might live to God.  If the law of Moses was the savior of mankind from their sins, Christ died in vain.

15         We being Jews by nature, and not sinners of the Gentiles,

Paul continued to speak to Peter and the Jewish Christians in Antioch.  At the same time, Paul entered into the discussion with the Christians of Galatia.   He used this terminology to show they had a wonderful opportunity to know the difference between the law and the gospel. They needed to know this.  Paul classified himself with Peter and the other Jewish Christians. They were Jews by nature and not Gentile dogs. Being Jews they did not commit the grosser sins characterized by heathen Gentiles.

16         yet know that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.

Paul quoted Psalm 143:2 to prove what they believed was right. No one could be justified by the law of Moses.  This was the reason the Galatians turned from the works of the law to faith in Christ Jesus.  Justified means one was forgiven of his sins and treated by God as if he had never sinned. The law of Moses was a works system.  The frustration of the law was that no one could earn salvation.  Man needed a Savior.  Paul and the other Jews acknowledged this when they turned from the law to Christ and obeyed the gospel.

17         But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a minister of sin?  God forbid.

The Jews turned from the law of Moses to follow Jesus Christ in order to have a right relationship with God.  If they found justification was not in Christ, do they make Christ a minister of sin?  By turning back to the law or imposing the law of Moses upon Christians, the false teachers were teaching Christ alone couldn’t save; therefore, he was a minister of sin. To this statement, Paul replied God forbid! - A thousand times no!  Christ alone saves.  No other system was needed. Men are saved by Christ alone (John 14:6; Acts 4:12). Only the gospel is needed.

18         For if I build up again those things which I destroyed, I prove myself a transgressor.

Paul changed to the first person to drive his point home.  Those things which I destroyed refers to the law of Moses.  Paul stated that if he turned back to the law of Moses to find justification, he would find himself separated from God for two reasons.  First, the law of Moses cannot forgive sins.  The law of Moses only pointed what sin is.  Second, one could be justified only by the blood of Christ (Romans 5:9). If one turned from the blood of Christ, he was a sinner.

19         For I through the law died unto the law, that I might live unto God.

Paul sought to live under the law and came to the realization that the law of Moses could not save him. The law of Moses showed him as separated from God (Romans 7). The law served as a schoolmaster to bring him to Christ (Galatians 3:24). The law separated him from God.  When Paul realized he was separated from God, he turned to Jesus Christ and was separated from the law - died to the law.  When he obeyed the gospel of Christ, he did it so he might live for God.  Negatively to live for God means no longer living for self.  Positively living for God means living as God wanted one to live in accordance with his will and for his glory (I Corinthians 10:31).

20         I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me and gave himself up for me.

Paul once sought to attain salvation by the works of the law of Moses; however, that part of him had been crucified with Christ.  It had been put to death.  Paul no longer sought to live by himself, but by Christ who lived in him.  Paul declared Christ lived in him through faith as Paul believed in Christ, trusted in him and obeyed his word.  Christ was the Son of God who loved Paul and gave himself up for Paul (I Corinthians 15:3).

21         I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.

Since Paul trusted in Jesus and obeyed his word, he was not making void the grace of Christ.  He would be making void the grace of Christ if he sought to be saved by the works of the law.  This would mean Christ had died in vain.  He was saying, Peter, your course of action leads one to the conclusion Christ died in vain. This is true of anyone who seeks to save himself by good works.

Paul Confronts Peter (Galatians 2) – Mike Mazzalongo | BibleTalk.tv

https://youtu.be/DG2ehL0JBRY

Paul goes into detail describing the core idea of the gospel message, that we are saved by a system of faith and not by a system of law which the false teachers were promoting. (Galatians 2:11-21)

Galatians 2:1-10 =February 23

Never Give In

Paul’s Apostleship Recognized In Jerusalem,                        2:1-10

Synopsis:         Fourteen years after the first Jerusalem visit, Paul went to Jerusalem and took Barnabas and Titus with him. He met privately with the leaders of the church. He told them what he had been preaching.  The apostles and elders of the church in Jerusalem gave Paul and Barnabas the right hand of fellowship.  Titus, who was a Greek, was not compelled to be circumcised.  There was no yielding to those who would pervert the gospel.  It was agreed Paul should go to the Gentiles with the gospel.  They urged Paul to remember the poor, which he readily agreed to do.

Situation

The non-Jewish Galatians had put their faith in Christ, but were subsequently being told that they must adhere to Jewish laws to insure God’s approval. Paul has admonished the Galatians for turning away from the truth of the gospel. The truth they originally embraced, and then rejected, came from his lips! So Paul pointed out in chapter 1 that he got this truth from God Himself, not from human authorities.  To underscore the authority of his message, Paul describes his contacts with those in the early church recognized as authorities. (LCS, 37)

Central Idea

Paul steadfastly defends the freedoms found in Christ by establishing the authority for the gospel he preaches and his calling as an apostle. When confronted by false teachers, Paul did not give in.

What We Learn About James, Peter, and John in Galatians

Peter, an apostle in Jerusalem, and James, the Lord’s brother, met Paul three years after Paul’s conversion (1:18-19). Peter is the preacher and apostle to the Jews (2:7-8). James, Peter, and John are pillars of the church (2:9). Peter came to Antioch and erroneously withdrew from Gentile Christians; his hypocrisy drew others into error with him (3:11-13). Peter was confronted by Paul on his hypocritical view (3:14f.).

Introduction(s)

WBC (61) – In his account of his [second] visit to Jerusalem after becoming a Christian, Paul lays emphasis on the following points (1) that there are no gaps in his narration of visits to Jerusalem, contrary to what the Judaizers of Galatia might have claimed; (2) that it was not until fourteen years after his conversion that he met with the body of apostles and leaders at Jerusalem, which hardly supports any claim for his dependence on them; (3) that his going to Jerusalem was in response to a divine revelation, not at the request of the Jerusalem apostles or to submit himself to them; (4) that the Jerusalem apostles accepted the validity of his Gentile mission, viewing it as parallel to their own Jewish mission; and (5) that the Jerusalem apostles asked only that the needs and circumstances of the Jerusalem church be kept in mind in any outreach to Gentiles. As Paul saw it, the “false brothers” of Jerusalem and the Judaizers of Galatia had the same agenda and a similar program, and so his addressees could learn from how he handled the former as to how they ought to respond to the latter. In both cases, however, their assertions were invalid. For though there were, indeed, differences between Paul and the Jerusalem apostles, principally as to the logistics of their respective missions, they were at one in the essentials of the gospel. 

NICNT (104) – The events of Paul’s second post-conversion visit to Jerusalem, like the events of his life both before and after his call by God, substantiate his claim that he received both his gospel and his apostleship directly from the risen Lord. If the earlier set of events supports this by showing that there was never a time when he was in a position to have derived his gospel and apostolic commission from the Jerusalem leaders, the events of the second visit support it by showing the full recognition given by those leaders to the gospel and apostolic office which already were his prior to the meeting of the two... A third major support will be furnished by the Antioch incident (2:11-21). 

NBC – There is good reason to believe that Paul is responding to a charge from the Judaizers that may have gone something like this: ‘Paul at one point in his ministry was required to attend a meeting in Jerusalem, submit in private to the Three (James, Peter and John), and agree to obey their instructions, as is proven by his willingness to collect funds for the Christians in Judea.’ If so, Paul may be dealing with this incident, not because he feels some obligation to record every contact he had with the Jerusalem apostles …, but rather because his opponents had brought it up and misused it. In other words, Paul needs to set the record straight. 

Inspiration

Christians … need to understand that there can be differences among true believers, and that such differences—particularly when involving differing understandings of redemptive logistics or differences of culture—need not tear us apart. Indeed, where there exists a basic agreement in the essentials of the gospel, Gal 2:1–10 sets before us a prototype of mutual recognition and concern for one another, despite our differences. It teaches us, in fact, something of how to distinguish between things that really matter and things of lesser importance…, where to stand firm and where to concede, and even when to defy people and pressures and when to shake hands and reciprocate with expressions of mutual concern. (WBC, 62)

OPEN:

• Are you the type of person who usually "goes with the crowd" or "does your own thing"?

DIG:

• The "false brothers" had caused some believers to become "slaves" (Galatians 2:4). To what?
• What was the outcome of this meeting? What did the leaders add to Paul's message (Galatians 2:6)?
• What did the spiritual "pillars" of the Jerusalem church recognize about Paul (Galatians 2:9)?
• How is grace the critical issue of Galatians, and this passage in particular?
• How does caring for the poor (Galatians 2:10) relate to proclaiming the Gospel of grace?

REFLECT:

• How do you feel when your beliefs are contrary to popular opinion? On what issue do you need to stand alone? How much was at stake for Paul, and for you now?

Text Notes, Applications, and Questions

1          Then after the space of fourteen years I went up again to Jerusalem with Barnabas taking Titus also with me.

Paul has already shown that his apostleship came from Jesus, not men; he proved his apostleship was fully endorsed by the other apostles.  

Fourteen years (1) 

The “fourteen years” here probably refers to his previous visit to Jerusalem, about three years after his conversion; if the Council met around A.D. 48, Paul’s conversion may have occurred around A.D. 31, within perhaps a year of Jesus’ resurrection. (BBC, 522)
It is possible, though not certain, that Paul here means fourteen years after his first visit; but he could mean fourteen years after his conversion. Either way represents a considerable lapse of time. … There is no question about the gospel that he preaches being fully developed. (TNTC, 99)

Paul referred to the trip to Jerusalem fourteen years after he was converted.  This was the same trip that was described in Acts 15.  Paul did not say he went up the second time to Jerusalem. He said I went up again.  This expression allowed the second visit which was recorded in Acts 11:30.  The purpose of the second visit was to take help to the needy saints in Jerusalem.  The purpose of the third visit was to settle the problem of circumcision and the binding of the law of Moses on the Gentile converts (Acts 15).  The visit Paul described here agreed with Acts 15 both in purpose and in the chronology of Paul’s life.  Paul took Barnabas with him (Acts 15:2).  This trip to Jerusalem was after the first missionary journey of Paul and Barnabas. They returned to Antioch to report to the church at the close of the first missionary journey.  Paul took Titus to Jerusalem as the statement “and certain others of them” in Acts 15:2 allows.  For some reason Titus was never mentioned in Acts though other references show he was with Paul at various times (II Corinthians 2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18; II Timothy 4:10; Titus 1:4).  Titus was a Greek.  He had no Jewish blood.  Titus was a test case as to whether circumcision would be bound upon him and all Gentiles.  Paul had the gospel by revelation from Jesus; however, it was important for the cause of Christ for the church to know the apostles were in full agreement on this point.

2          And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by any means I should be running, or had run, in vain.

Acts 15:2 states the church in Antioch sent Paul and Barnabas to Jerusalem. In addition, Paul received a revelation from the Lord to go up to Jerusalem. This revelation was not recorded in Acts 15.  How this revelation was made to Paul was not given; however, Paul brought the revelation from Jesus to their attention to show it was the Lord’s will for him to go to Jerusalem at this time.  When Paul arrived in Jerusalem, he met with the leaders of the church and the apostles.  Paul presented the gospel he had been preaching (Acts 15:4, 12). Paul preached salvation was given to all men through the death, burial and resurrection of Jesus Christ.  Anyone who believed and obeyed the gospel would be saved.  It was not necessary to be circumcised or to obey the law of Moses.  Them who were of repute referred to Peter, James and John. Paul was not putting down the leaders of the church in Jerusalem.  He used the language of those who opposed him and were accustomed to quote them in this way.  Paul compared what he preached with what the apostles preached.  Both Paul and the apostles had received their revelation from the Lord.  There was only one truth, one gospel (Ephesians 4:5).  They were in full agreement.  All men need to learn this lesson today.

3          But not even Titus who was with me, being a Greek, was compelled to be circumcised:

Paul took Titus with him as a test case.  Titus was a Gentile.  Paul believed Titus should not be circumcised.  To demand circumcision for Titus would be to bind the law of Moses to the gospel and thus pervert the gospel. The apostles and elders agreed with Paul.  The law had been "nailed" to the cross. The law of Moses is not binding in the Christian age (Colossians 2:14-17).  One must believe and obey the gospel to be saved.  One does not have to keep the law of Moses in addition to the gospel to be saved.  The law must not be bound upon Christians.

4          and that because of the false brethren privately brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

The only ones who attempted to have Titus circumcised were the Judaizing teachers whom Paul referred to as false brethren because they had added to the gospel.  It was the purpose of the Judaizing teachers to bind the law of Moses on Christians and thus make an unbearable bondage (Acts 15:10).

5          to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you.

Paul did not yield to the pressure of the Judaizing teachers at any time during his stay in Jerusalem. If Paul had yielded, he would have compromised the truth.  Paul wanted the truth of the gospel to remain in its purity.  The gospel must remain pure to be effective.  The same principle is true today. 

6          But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter of me: God accepteth not man’s person) - they, I say, who were of repute imparted nothing to me:

The leaders of the church in Jerusalem did not give Paul any new truth or seek to impose any thing else on him. The elders and apostles were in full agreement with the gospel that he preached. Paul referred to those who were reputed to be somewhat.  Peter, James and John did not make this claim; however, the Judaizing teachers used this language to put Paul down. Paul did not accept their insinuations.

7          but contrariwise, when they saw that I had been invested with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision

When Paul related what he and Barnabas had been preaching to the Gentiles and the signs which God performed (Acts 15:4, 12), the leaders and the church in Jerusalem realized that Paul was an apostle commissioned to take the gospel to the Gentiles just as Peter was commissioned to take the gospel to the Jews.  Paul and the other apostles stood on equal ground with the same gospel. 

8          (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles):

There was one God, one Lord and one gospel (Ephesians 4-6).  God was working through both Peter and Paul to reach both the Jews and the Gentiles.

9          and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision;

When Peter, James and John realized God was working through Paul in the same way he was working through them with exactly the same gospel, they gave Paul and Barnabas the right hand of fellowship. "Clasped right hands" was the sign of friendship and trust.  It was a sign of mutual agreement and acknowledgment that was a staggering blow to the Judaizers and a vote of confidence for Paul.  The leaders of the church in Jerusalem recognized Paul was preaching the same gospel they preached.  That Paul would preach to the Gentiles was a matter of priority, not of exclusiveness.  Paul still went to the Jews first and then to the Gentiles (Romans 1:16).  Peter, James and John preached to the Gentiles as well as to the Jews.

10         only they would that we should remember the poor; which very thing I was also zealous to do.

The leaders and the church in Jerusalem and Paul were agreed and united. They urged Paul to continue to remember the poor.  Paul had brought a contribution to the poor on his second visit to Jerusalem (Acts 11:27-30).  Paul was eager to remember the poor. This epistle was written on the second missionary journey. Paul remembered the poor by collecting a contribution to take to the poor saints in Jerusalem on the third missionary journey (Romans 15:26, 27; Acts 24:16; II Corinthians 8 and 9).  The teachings of Jesus emphasized helping the poor (Matthew 7:12; Luke 6:36; Luke 21:1-4; John 13:29; Galatians 6:2).  II Corinthians 8:9 is a great passage on this virtue.