Read the Passage: Galatians 2

Listen to the Redeemed Mind Podcast: Galatians 2

Travel to Jerusalem (2:1–10)

In Gal 1:11–24 Paul had emphasized the divine origination of the gospel message, as well as God’s sovereign administration of the gospel in the lives of believers (cf. Gal. 1:12, 15–16). Perhaps in an attempt to keep his readers from concluding that the Christian life is one of passivity, in Gal. 2:1–10 Paul recounted the events from his trip to Jerusalem to attend the first church council, which is recorded in Acts 15:1–22. On this trip, which occurred fourteen years after Paul’s first trip to Jerusalem to see Peter (cf. Gal. 1:18), the issue of obedience to the Old Testament ceremonial law was the issue at hand. At Gal. 2:3 Paul notes that Titus was not circumcised (cf. Acts 16:1–3). This may seem like an odd reference, but circumcision was the work of the law that the Judaizers were focused on. Paul mentions the term “circumcision” 13 times in the epistle in chapters 2, 5, and 6.

In Gal. 2:6–10 Paul continues to defend himself and his message by highlighting the divine nature of the gospel. Paul had previously said that he was not a man-pleaser (cf. Gal. 1:10) and in Gal. 2:6 he notes that God does not favor anyone for their own sake. Furthermore, Paul notes that his relationship with the church leaders was not the basis for nor the power behind his message—a point he had previously made at Gal. 2:2. These claims by Paul were in response to the false teachers who were likely claiming friendship with church leaders, if not with Jesus Himself, to validate their own message. Paul further opposed the false teachers’ message by noting that not only did the Jerusalem Council rule that becoming a proselyte was not required for salvation, but also “they gave me and Barnabas the right hand of fellowship that we should go to the Gentiles” (Gal. 2:9).

Confrontation of Peter (2:11–16)

Gal. 2:11–13 recounts an event in the life of the early church when Peter visited Antioch, likely the site of the first Gentile church (cf. Acts 11:19). Paul reports that while he was with the believers in Antioch, Peter would “eat with the Gentiles” (Gal. 2:12). Note that many Jews believed that sharing meals with Gentiles would cause them to be defiled, for Gentiles’ diet contained foods that were unclean under the Jewish ceremonial law (cf. Lev. 11:2–23; Deut. 14:3–21). Earlier, before his ministry to Cornelius, Peter had been taught by God that all foods are now clean (cf. Acts 10:9–22; Mark 7:19). Yet, when certain Jewish believers arrived from Jerusalem, Peter “withdrew and separated himself” from the Gentile believers (Gal. 2:12). Unfortunately, this resulted in some of the weaker brothers, including Barnabas, being “carried away” with Peter’s hypocrisy (cf. Gal. 2:13).

In Gal. 2:14–16 Paul explains why Peter’s actions before the Gentile believers were so devastating—namely, he was undermining the very truth and message of the gospel while simultaneously fracturing the unity that all believers have in Christ. In Paul’s own words, Peter and the Jewish believers “were not straightforward about the truth of the gospel” (Gal. 2:14). Peter was wrong for he treated ceremonial separation as though it defined the people of God. While good works are the fruit of salvation, Peter’s act of withdrawal was not good fruit. Rather, Peter’s separation was driven by fear, hypocrisy, and a practical denial that Jews and Gentiles are equally justified and clean in Jesus Christ. Good works confirm salvation; they do not add conditions to the gospel. Peter’s mistake was acting as though Gentiles needed Jewish ceremonial conformity to enjoy full Christian fellowship.

Rehearsal of the Gospel (2:17–21)

In Gal. 2:17–21 Paul delves into the implications of the Judaizers’ teachings and Peter’s actions. In Gal. 2:17 Paul notes that if the Judaizers’ doctrine is correct, then Jesus is “a minister of sin,” for Christ taught salvation by faith alone (cf. John 3:16). Furthermore, if we are saved by works, then our present sins are accounted to us; and since we are one with Christ (cf. John 17:21–23), Jesus would be a sinner, too. As Paul says, “Certainly not!” (Gal. 2:17). Next, in Gal. 2:18–20 Paul again teaches that if we base our salvation on works, we condemn ourselves, for we continue to sin after salvation. Finally, in Gal. 2:21 Paul claims that if salvation is possible via law-keeping, then “Christ died in vain.” Said differently, if law-keeping can lead to redemption, then there was no need for Jesus to die, for salvation becomes merely a matter of man just trying harder to please God.

Application Questions:

1. Why did the Judaizers attack both Paul’s character and his doctrine? How do you usually respond to unjust criticism?
2. Is contextualizing the gospel—that is, packaging it up in culturally sensitive ways—appropriate?
3. Are you ever tempted to base your self-identity in who or what you know, rather than in God?
4. When are accommodating one’s actions for a weaker brother okay? How do we distinguish between stronger and weaker brethren?
5. Are you ever tempted to base your standing before God on your performance of Christian service? How are faith and works connected?