GALATIANS: Paul's Gospel

Since we have looked at the context of the situation, which helps us understand the temptation for these Galatians to “turn to a different gospel,” we are now prepared to hear Paul shift his concern to explaining his gospel, where he got his gospel, and whether his gospel has the blessing of the apostles.

I say “his gospel” and not “the gospel,” because that is how Paul will talk about his mission and calling to the world of the Gentiles. In the evangelical world, we have come to know and speak of “the gospel” as a package of theological truths expressed in a particular way that articulates the salvation of mankind. We have previously discussed that the biblical world understood “gospel” to be the announcement of a new kingdom on the scene. While the abstract truth of the gospel might be something to articulate comprehensively, there would also be a lot of expressions of this abstract truth. “Gospel” would refer to any announcement of that kingdom and all of its implications. Paul’s case is that God has given him a unique announcement for a unique part of the world — a unique gospel. This gospel is going to need to be accepted by the apostles and the church at large in order for it to have any authority.

So Paul is going to build a case for the source, founding, and authority of his gospel. He is going to tell the story of how he received it, how he checked it, and how the leadership of the early church agreed that Paul’s gospel is in complete agreement with their understanding of what God is doing in His Kingdom through Jesus.

The first thing Paul wants to do is make clear that the gospel he preaches is not a gospel from a human source.

I want you to know, brothers and sisters, that the gospel I preached is not of human origin. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.

And this is very important and somewhat surprising, because as a Jew, Paul has one of the most impressive pedigrees around. As a student of Gamaliel, one of the most heralded sages of the first century, Paul has the most significant source of authority by who his rabbi was. Paul’s very presence in a room makes him one of the most sought out voices. However, this new gospel was not Gamaliel’s; no, Paul has left his former rabbi and has begun following a new one. This means he will need to undergo some serious training in order to be a teacher under a new yoke. Hear how he explains it:

For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. I was advancing in Judaism beyond many of my own age among my people and was extremely zealous for the traditions of my fathers. But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being. I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus.

Paul’s point is this: When I had my life-changing experience with God, I did NOT meet with anybody; I went off and was “trained” by Jesus himself in Arabia and Damascus. And not only does Paul have to learn a new yoke from a new rabbi, but it will be three years before he consults any follower of Jesus.

Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. I saw none of the other apostles—only James, the Lord’s brother. I assure you before God that what I am writing you is no lie.

Then I went to Syria and Cilicia. I was personally unknown to the churches of Judea that are in Christ. They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” And they praised God because of me.

After three years, Paul finally meets Peter (known as “Cephas” in the Greek) and James, who is the leader of the church in Jerusalem. You may remember the book of Acts and how the church, centered in Jerusalem, is having to wrestle with this new understanding of Peter’s experience and the acceptance of the Gentiles. It is Peter and James who are the leaders of this early church movement (and John, but more on this later). After three years of training, Paul goes to meet with the leadership of this church led by guys who followed Jesus around in the flesh — actual talmidim of Jesus himself. During this time, Paul is relatively unknown by the church, with the exception of a few rumors of his changed life.

The implication (especially when you see this in conjunction with the record of Acts) is that Paul takes his gospel and checks it with the church leadership. When they “praised God because of me [Paul],” the assumption is they heard his gospel and his story and were fine with his ministry.

But what will be the result of Paul’s continued ministry? Does this testimony and the Jerusalem council make everything smooth over that easily?