Galatians 2:1-10 Aaron Eime, Christ Church Jerusalem, 2021

Paul continues to reveal some autobiographical material not found anywhere else in Scripture. In Galatians 1, Paul described his first trip to Jerusalem three years following his Damascus Road experience. In Galatians 2 he describes a second journey to Jerusalem, this time 14 years later. The use of the word ἔπειτα ‘then’ probably indicates the timing to follow after the initial three years. Thus Paul had spent 17 years in ministry since his calling in Damascus, studying in Arabia, ministering in Damascus, moving to his childhood home in Tarsus and finally being called to serve the Jewish-Gentile community of Antioch by Barnabas. On this second trip to Jerusalem, Paul was accompanied by Barnabas and Titus. There is a debate in scholarship as to whether this second trip refers to Acts 15 or Acts 11, with the first trip to Jerusalem already confirmed as being Acts 9. Paul confesses that this journey to Jerusalem was not self instigated but in response to a revelation. What revelation is not explained. Acts 11:27- 30 refers to a prophecy by Agabus concerning a pending famine in the Roman Empire. Financial support is raised by the Antiochan community with the proceeds sent to the elders of Judea by Barnabas and Saul. I am of the opinion that Paul and Barnabas would not have avoided the elders of Jerusalem, which was the chief community in Judea. Therefore I conclude that this second trip of Galatians 2 coincides with Acts 11 as Acts 12vs25 describes Barnabas and Saul as returning from this mission from Jerusalem accompanied by John Mark. Of Paul's companions on this journey, Barnabas is Jewish and Titus a Gentile – quite poignant companions given the nature of the boundary issues at stake between those groups in the fledgling Church/Kehilah. Barnabas, aka Joseph the Levite from Cyprus, had been serving as a teacher and prophet in Antioch, see Acts 13vs1. Titus was Greek and, as noted in the text, uncircumcised. Tradition records Titus as a citizen of Antioch who joins the Jesus movement. Luke, as the author of Acts, makes no reference to Titus at all. It is through Paul that we are introduced to this biblical character primarily in connection to the collection of support for the Judean communities. Paul indicates that he held private meetings with the Jerusalem leadership, with the topic of discussion being Gentile ministry. Paul says he presented his material of the Gospel to the Gentiles to be sure he was not ‘running the race in vain’. There are many things we can learn from this encounter between Paul and the Jerusalem leadership. Paul had received divine revelation and instruction in the Gospel yet took human counsel as well. This is an important lesson for the Church today with the dearth of Spirit-filled and Spirit-taught believers challenging church leadership to the detriment of the body of Messiah. Was Gentile ministry valid? Of course it was. Paul was concerned that the effect of Gentile ministry might produce two communities, one Jewish and one Gentile, thus the unity of the body would indeed have been in vain and he would have fallen short in his calling. The Jerusalem leadership, later defined as Peter, James and John, do not add any new material nor any new commissions to Paul's ministry, simply confirming the approaches taken by Paul and Peter. No mention is made of the callings and approaches of any of the other Apostles including the aforementioned John. Sacred history is not concerned with their adventures. That is relegated to the pages of hagiography. Paul is reminded that he should remember the poor, and that he is eager to continue to do.

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