Bible Passage: Galatians 2

Big Idea: The liberating truth of the Gospel is that we are justified by faith in Christ alone, freeing us to extend grace to ourselves and others while abandoning the shackles of religious performance and tradition.

Opening Thoughts

During my upbringing, I attended churches that taught the doctrine of the inerrancy of scripture. Salvation was presented as granted by grace through faith in the work of Jesus Christ, and any works produced were considered outcomes of salvation rather than prerequisites for it (James 2:14-26).

While attending college, I encountered individuals who could be characterized as contemporary Judaizers. These individuals originated from congregations with extensive lists of dos and don’ts, encompassing everything from hair length to preferred Bible translations. Their belief system insisted on adherence to such rules as necessary for salvation, viewing compliance as evidence thereof. Similar to Paul’s experience, they regarded those who did not follow these regulations as false teachers.

As we proceed to Galatians 2, Paul continues to address accusations alleging that he was a self-appointed apostle preaching a gospel distinct from that of Peter and the other apostles in Jerusalem. Paul details two significant encounters that reinforce his apostleship and the legitimacy of his message. In Gal 2:1-10 , he recounts his second visit with the Jerusalem leaders, and in  Gal2:11-21, he describes an instance where he exercised apostolic authority to confront and correct the apostle Peter.

Paul in Jerusalem

The Reason for Paul’s visit

Galatians 2:1–2 (ESV)

¹ Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. ² I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain.

After an extensive ministry spanning fourteen years, Paul undertook his second journey to Jerusalem, accompanied by Barnabas and Titus. This event is documented by Luke in Acts 15. Prior to this visit, Paul and Barnabas had completed their initial missionary journey, as described in Acts 13:1-14:28.

It was a wise decision for him to take Barnabas and Titus with him to Jerusalem. Barnabas was a trusted colleague who had strong ties to the church in Jerusalem. The fact that Paul was going to defend the gospel message that he was preaching to the Gentile, meant that Barnabas would be there to affirm that Paul’s message was accurate.

Titus on the other hand served a different role. Titus was a Gentile believer. He was strong evidence that Gentiles could become faithful believers without having to submit to the Mosaic Law. Titus had a good reputation among the churches.

Paul’s journey to Jerusalem was prompted by the arrival of the Judaizers in Antioch (Acts 15:1). These individuals began instructing Gentile believers that adherence to Mosaic Law, particularly circumcision, was necessary. Jewish legalists expressed concern over Paul’s teaching that Gentiles were not obligated to observe the Law to qualify as believers, resulting in significant debate within the church.

In response, the church leaders in Antioch appointed Paul, Barnabas, and several others to travel to Jerusalem for a meeting with the apostles and elders. The purpose of this visit was to seek clarification regarding whether Gentile believers were required to comply with the Mosaic Law.

The Results of Paul’s visit

Galatians 2:3–10 (ESV)

³ But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. ⁴ Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— ⁵ to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. ⁶ And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me. ⁷ On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised ⁸ (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), ⁹ and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised^{. 10} Only, they asked us to remember the poor, the very thing I was eager to do.

Upon their arrival in Jerusalem, they initially met privately with the church leaders to ensure that Paul’s teachings were doctrinally sound. Meeting in private allowed for the correction of any potential inaccuracies before public dissemination, thereby avoiding possible division within the congregation. The primary aim of this visit was for Paul to confirm the validity of his message to the Gentiles. He sought to avoid spreading information contrary to the views of the Jerusalem leadership, recognizing that it would be counterproductive to continue advocating a message of grace if the leaders required adherence to legalistic teachings.

Titus served as a prime example in this context. As a Greek believer who had not undergone Paul, requiring Titus to be circumcised would undermine the doctrine that salvation is attained through faith alone and imply that adherence to the law is essential for circumcision, he was presented by Paul to the leaders in Jerusalem to gauge their response to a Gentile becoming a Christian without adhering to this Jewish practice. For acceptance by God. The outcome of this meeting was that the Apostles and elders affirmed and supported the message of the gospel that Paul was proclaiming.

Following the private meeting, a session was held with the other leaders. Paul provided a public report on his ministry, detailing how the Holy Spirit had been bestowed upon the Gentiles and describing their acceptance of the gospel message.

James, serving as the leader of the church, provided a summary of the arguments and articulated the resolution of the matter in Acts 15:13-21. He concluded that both Jews and Gentiles attain salvation through faith in Jesus Christ, and that Gentiles are not bound by the requirements of the Law. However, James recommended that Gentile Christians abstain from practices that might offend unbelieving Jews, so as not to create obstacles to their potential acceptance of the faith.

The endorsement by James and the church in Jerusalem affirmed Paul’s appointment by Jesus to deliver the gospel. The leadership expressed their support for his successful ministry among the Gentiles and requested that Paul and his associates maintain consideration for the impoverished in Jerusalem.

Paul’s decision to travel to Jerusalem and engage with church leaders underscores the significance of maintaining ongoing dialogue among Christians. Continuous efforts to deepen our understanding of the doctrines we uphold and communicate are essential. As Paul valued the integrity of the gospel message, it is imperative that we preserve its authenticity without compromise. Through sincere and constructive discussions with fellow believers, we can foster spiritual growth and ensure the accuracy of the teachings we share.

Paul in Antioch

During a mission trip to Alaska, I spoke with a member of the local church who mentioned that over the years, various pastors had preached in the village, each presenting different interpretations of the gospel. This resulted in some confusion within the community. To effectively engage with communities, it is important for actions to be consistent with spoken messages and aligned with the principles of the gospel.

In Galatians 2:11–21, Paul describes an instance where he confronted Peter regarding a situation in which Peter’s actions were not consistent with the gospel message he was conveying.

Peter’s Deviation

Galatians 2:11–14 (ESV)

¹¹ But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. ¹² For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. ¹³ And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. ¹⁴ But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”

Peter had spent a considerable period in Antioch prior to his encounter with Paul. The scriptural account does not specify the timing or motivation behind Peter’s visit to Antioch, but it can be inferred that he was present long enough to regularly dine and interact with Gentile believers. His actions did not raise immediate concerns among observers regarding any resistance to such practices.

In ancient times, sharing a meal represented a significant bond between participants. As a result, Jewish customs typically prohibited dining with Gentiles. Peter diverged from these traditions by not only consuming Gentile food but also engaging in fellowship at their tables.

We need to go back to Acts 10 where Peter had a vision from God. In that vision God tells Peter that there is nothing unclean that God has made clean. Peter understood that God was breaking down the barriers between the Jews and Gentiles. Also Peter was present at the meeting in Jerusalem when the issue of Gentile believers was settled. So for this reason he should have been comfortable interacting and eating with Gentile believers even in the presence of fellow Jews.

At some point Jewish believers from Jerusalem came to Antioch to see what was happening for themselves. Peter being afraid of the Jews and their reaction to his eating with Gentiles chose to separate himself from the Gentiles. He was afraid of losing popularity of prestige with the Jewish believers. Peter’s actions even caused Barnabas to withdraw from eating with Gentiles.

Paul addresses Peter’s inconsistency by stating, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” (Gal 2:12). In this context, Paul is questioning why Peter’s actions do not align with his professed beliefs. Peter had yielded to the influence of leading figures within the community who shaped public opinion.

Paul’s Doctrine

Galatians 2:15–21 (ESV)

¹⁵ We ourselves are Jews by birth and not Gentile sinners; ¹⁶ yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. ¹⁷ But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! ¹⁸ For if I rebuild what I tore down, I prove myself to be a transgressor. ¹⁹ For through the law I died to the law, so that I might live to God. ²⁰ I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. ²¹ I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

In recounting this narrative to the Galatians, Paul delivers one of the New Testament’s most emphatic statements regarding the doctrine of justification. He articulates the nature of justification (Gal 2:15-16) and subsequently offers a defense of the doctrine in (Gal 2:17-21). Paul emphasizes to the Galatians that justification is not achieved by works; adherence to the law alone does not result in salvation. Justification is attained solely through faith in Jesus Christ.

The word justify (diakioun) is a legal word taken from the courts. It pictures us on trial before God. We have committed the most heinous of crimes; we have rebelled against God and broken our relationship with God. The only way that we can have a restored relationship with God, is by placing our faith in the gospel of Jesus Christ.

Paul communicates to the Galatians that, while the Law is limited in its capacity—it serves only to condemn and enact judgment—Christ’s actions offer a transformative alternative. By taking humanity’s place, Christ died on the cross and overcame death through resurrection, thereby granting the possibility of eternal life. According to this perspective, faith in Jesus Christ is the sole means by which an individual’s relationship with God the Father can be restored, resulting in justification before God. In this sense, justification is viewed as complete absolution from past transgressions.

Paul describes what it means to be justified by faith in Gal 2:20. “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”

Paul characterizes his Christian life succinctly as being “in Christ.” He articulates that, upon placing faith in Christ, individuals receive the indwelling of the Holy Spirit. Consequently, they are no longer autonomous but belong to Christ, whose presence resides within them. Although believers continue to live in physical bodies, they are called to live by faith in Jesus Christ, who sacrificed himself on their behalf.

Living the Christian life involves placing faith in Jesus Christ—not only acknowledging His sacrifice, but also recognizing His presence within. This belief offers sustenance and strength. Material possessions such as wealth, homes, vehicles, or career achievements do not bring true peace; rather, it is the indwelling of Christ that does so. Such an understanding defines what it means to live by faith in Jesus Christ.

Application

You be may experiencing peer pressure within your church community to adopt specific behaviors or beliefs, reminiscent of the influence exerted by the Judaizers on the Galatians. For those navigating the tension between traditional practices and authentic faith, it is advisable to define core beliefs based on scriptural principles. Consider allocating time this week to reflect and document perspectives on grace versus works. Engaging in conversation with a trusted mentor or church leader can further clarify understanding and reinforce one’s sense of spiritual identity when encountering external influences.

Discussion Questions

• The first century church was having trouble with people adding observance of the Law as a requirement for salvation. Do you think that the established church today is guilty of adding cultural requirements to the Gospel? What do you think they are? Have you personally “tacked on” something that is really only cultural?

• Why did Paul go to Jerusalem? (2:2)

• How did Peter deviate from the true gospel and become hypocritical? How did Paul respond?

• Why is it easier for Christians to live by rules and traditions than by faith?

• What does Galatians 2 teach us about the importance of community and accountability in our faith journeys?

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