Paul’s Epistle to the Galatians Paul’s Affirmation of His Apostolic Authority Galatians 2:1-21

In Chapter 1, the grand Apostle Paul had vigorously affirmed his position as the Apostle of Jesus Christ.  He stated that the Gospel he preached did not originate from man but came from God.  Both his message and call came directly from God, the highest of all authorities.  Having taught the Galatian believers the genuine Gospel of the Grace of God, Paul was deeply astonished that the Galatian believers had defected from the true Gospel of Grace to retreat to “another gospel,” which was a mixture of faith and works, of faith and law, taught by some false teachers (the Judaizers).  Paul also taught that the Gospel that he preached is essential for salvation, and sufficient for guidance in holy living.

Having defended the source and origin of the Gospel message that he preached, Paul also reported about a brief visit to Jerusalem some fourteen years after his conversion.  The text in Galatians 2:1-21 may be outlined as follows: I.  Paul’s Apostolic Authority Accepted – Galatians 2:1-10; II. Paul Confronts Peter – Galatians 2:11-21.

1. Paul’s Apostolic Authority Accepted – Galatians 2:1-10

In Chapter 2:1 Paul relates about a brief trip he made to Jerusalem in which he took Barnabas, a Jewish believer, and Titus, a Gentile believer.  Paul made the trip to Jerusalem some fourteen years after his conversion.  This trip made to Jerusalem may refer to the famine visit to relieve the impoverished saints of Judea (Acts 11:27-30) or to the Jerusalem Council (Acts 15:1-30).  Paul went to Jerusalem because God directed him to, not because the Jerusalem leaders had summoned him.

Paul took advantage during the trip to consult with other apostles privately concerning the message he preached to the Gentiles.  Paul did not seek the approval of the Jerusalem leaders as to the truthfulness or accuracy of the Gospel, for Paul received the Gospel from God by revelation.  Moreover, if the Jerusalem leaders insisted on circumcision and other requirements of the Law for Gentile convers, Paul’s labor (running) among the Gentiles was in vain.  Paul was gravely concerned that his labor among the Gentiles might be hindered by the Judaizers.

In verses 3-5, Paul brought Titus on this trip to Jerusalem as a test case.  Paul brought Titus as test case to ascertain if the Jerusalem Apostles would force the rite of circumcision on a Gentile believer.  The law issue was raised by some “false brothers” who “infiltrated our ranks to spy on the freedom we have in Jesus Christ.  But there was no retreat from grace.  In fact, the Jewish Apostles and elders added nothing to Paul’s Gospel.  Instead, they affirmed Paul as an Apostle to the Gentiles (vv. 6-8)

Paul related that “James, Peter and John, those reputed to be pillars” recognized the grace given Paul, and “gave Paul and Barnabas the right hand of fellowship” (v. 9).  Paul revealed that the Jerusalem leadership only asked that the Gentile churches remember to make contributions for the poor (v. 10).

1. Paul Confronts Peter – Galatians 2:11-21

In verse 11, the location where Paul would confront Peter was in Antioch, Syria.  This was the location of the church that had sent out Paul and Barnabas on their first missionary journey (Acts 13:1-3), and it was Paul’s base of operations for several years.  Peter, an eminent Apostle, was not above sin.  Sometimes a face-to-face confrontation is necessary, and this was such an occasion (Matthew 18:15-17).

The confrontation was prompted by certain Jewish brethren who were sent by James, a leader of the Jerusalem church, to Antioch.  However, prior to the arrival of these Jewish brethren from Jerusalem, Peter ate with Gentiles.  When those of the circumcision faction arrived, Peter stopped having any social contact with the Gentile believers.  In an effort to try to please his Jewish brethren, Peter ostracized himself from his Gentile brothers.  Peter’s hypocritical action had a major influence on other fellow Jews, as while as, Barnabas.  Prejudice, a harmful sin, is clearly being taught by Peter in his behavior (Galatians 2:12-13).

In verse 14, while it may not have been clear to all present, it was apparent to Paul that Peter and those who followed him were not living “according to the truth of the gospel.”  The Gospel message is to be taken to the whole world (Matthew 28:19-20; Mark 16:15-16) and is for all people.  Separating ourselves from other believers on the basis of race, nationality, culture, or other externals is a denial of what the Gospel is all about (Galatians 3:26-29).  Peter’s action revealed that he was greatly influenced by his Jewish brethren; because prior to their visit, he had social contact with the Gentile brethren!

Peter, noted for his impetuous behavior, knew that he was not carrying out the truth of the Gospel.  For instance, on the day of Pentecost, it was Peter who proclaimed that the promise of forgiveness and the Holy Spirit was for “all that are afar off”: (Acts 2:39), a reference to Gentiles.  Moreover, it was Peter who was chosen to take the Gospel to the Gentiles (Acts 10:1-11:18).  When he was questioned concerning his social contact with them (Acts 11:2-3), he ably defended his actions.  Thus, he convinced his Jewish brethren on that occasion that the Gospel was for Gentiles as well (Acts 11:8).  It was awfully strange that Peter’s action would revert to Jewish legalism!

Galatians 2:15 makes a major transition in the book of Galatians, moving from the biographical section to the doctrinal section.  Paul’s reference to “Jews by nature” in verse 15 means natural-born Jews like Peter and Paul.  “Sinners of the Gentiles” was a way in which Jews referred to those who were not a part of the Jewish faith.  In Galatians 2:16, Paul declared that no one can be “justified” (declared not guilty) by keeping the Mosaic Law.  Paul wanted the Judaizers and those who were listening to them to clearly understand what he was saying: Salvation is by faith, not by works!

In verse 17, many people might object to the doctrine of Justification by faith alone, claiming that such a position led to loose living.  However, Paul uttered: If we claim to have been justified by Christ and are still found to be living in sin, “is therefore Christ the minister of sin?”  Paul answered this question with a resounding “God forbid.”  Paul stated in verse 18 that for him to go back and live a life of sin under the law would be to “build again the things which he destroyed “and become a transgressor.”  “To transgress” means “to over-step proper boundaries.”  Justification by faith should lead people to sin less, not more.

In verse 19, Paul was “dead to the law,” which means that the law ceased to have control over him.  Paul died to the law so that he could “live unto God.”  In verse 20, although Paul was dead to the law and sin, Paul was alive through Christ, who now lived in him through the power of the Holy Spirit.  The spiritual life that he possessed was not his own; it came from Christ.  Not only was he saved by faith, but now he also lived by faith.  The self-righteous, self-centered Saul died.  Further, death with Christ ended Paul’s enthronement of self; he yielded the throne of his life to Another, to Christ.

Finally, when Paul said, “I do not frustrate the grace of God” (v. 21), he meant that he would do nothing to keep God’s grace from producing the effects for which it was designed.  Trying to be justified by the law frustrates God’s grace.  If we could save ourselves by our own merits or good works, then we would need no Saviour.  Moreover, Christ would have died in vain.

May God Bless!