Galatians Study #2 – Not By Works – Study Notes

 

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Paul Accepted by the Apostles

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. 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.

Paul Opposes Peter

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.^[a] 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?”

Justified by Faith

¹⁵ We ourselves are Jews by birth and not Gentile sinners; ¹⁶ yet we know that a person is not justified^[b] 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^[c] were through the law, then Christ died for no purpose.

Footnotes

1. Galatians 2:12 Or fearing those of the circumcision
2. Galatians 2:16 Or counted righteous (three times in verse 16); also verse 17
3. Galatians 2:21 Or justification

 

Analysis of Galatians 2: New Testament Background

Galatians 2 is a pivotal chapter that sits at the crossroads of theology and church practice in the early New Testament church. Its background is defined by a critical controversy: must Gentile (non-Jewish) converts to Christianity first become Jews by being circumcised and obeying the Mosaic Law?

1. The Jerusalem Council Context: While the full "Council of Jerusalem" is described in Acts 15, many scholars believe Paul's account in Galatians 2:1-10 refers to the same event or a private meeting that occurred alongside it. Paul's journey to Jerusalem "after fourteen years" (v.1) was to secure apostolic confirmation that his gospel to the Gentiles—a gospel of grace through faith alone, without the requirement of the Jewish law—was the true gospel.
2. The "Pillars" of the Church: James (the brother of Jesus and leader of the Jerusalem church), Cephas (Peter), and John (the apostle) were recognized as the central leaders (v.9). Paul's interaction with them was not to seek their approval for his message, but to ensure unity in the mission. Their endorsement ("the right hand of fellowship," v.9) was a monumental affirmation that the Holy Spirit was indeed working through Paul's ministry to the Gentiles, just as through Peter's to the Jews.
3. The Core Conflict: Justification by Faith vs. Works of the Law: The incident with Titus (v.3) sets the stage. He was a living test case—an uncircumcised Greek Christian. The "false brothers" (v.4) were Judaizers, Christians who insisted on adherence to the Mosaic Law. Paul's refusal to circumcise Titus was a defense of the fundamental truth that justification (being declared righteous by God) comes through faith in Christ, not by works of the law (v.16). This doctrine is the theological heart of the letter and the entire Reformation.
4. The Antioch Incident (2:11-14): This is perhaps the most dramatic moment. Peter (Cephas) had been freely eating with Gentile Christians in Antioch, signifying their unity in Christ. However, when men from the conservative Jewish-Christian faction in Jerusalem arrived, he withdrew out of fear (v.12). This act of hypocrisy, followed even by Barnabas, implied that Gentile Christians were second-class unless they adopted Jewish customs. Paul's public confrontation was necessary because Peter's actions were compromising the "truth of the gospel" (v.14). It demonstrated that this was not a minor disagreement but a battle for the soul of the Christian message.
5. Theological Exposition (2:15-21): Paul transitions from narrative to a powerful summary of the gospel. He argues that even Jewish Christians like himself have come to understand that they are not justified by law-keeping but by faith in Christ (v.16). To return to the law after finding life in Christ is to make Christ "a servant of sin" (v.17) and to nullify God's grace (v.21). The famous declaration "I have been crucified with Christ" (v.20) signifies that the old, law-bound self has died, and the new life is lived by faith in the Son of God.

In summary, the background of Galatians 2 is the tense and critical struggle to define Christianity: would it be a sect of Judaism, or a new covenant of grace and faith open to all people? Paul's account establishes his apostolic authority, defends the doctrine of justification by faith, and shows the practical consequences of compromising that doctrine.

Bible Study Questions:

1.     In verse 2, Paul says he presented his gospel "in order to make sure I was not running or had not run in vain." What does this reveal about the importance of unity and accountability in gospel ministry?

• Cross-reference: 1 Corinthians 9:24-26

2.     Why was the fact that Titus was not compelled to be circumcised (v.3) such a significant victory for Paul’s mission and message? Did Paul do the wrong thing in circumcising Timothy?

• Cross-reference: Acts 15:1-2

3.     Paul describes "false brothers" who sought to spy on their freedom and bring them into slavery (v.4). What is the "freedom" we have in Christ, and what does the "slavery" represent?

• Cross-reference: Galatians 5:1

4.     Verse 5 states that Paul did not yield to the false brothers "for a moment." Why was such uncompromising stand necessary, and what was the goal?

• Cross-reference: Jude 1:3

5.     The Jerusalem leaders "added nothing" to Paul (v.6). What does this say about the divine origin and sufficiency of the gospel Paul received?

• Cross-reference: Galatians 1:11-12

6.     Verses 7-9 describe a division of labor in mission: Paul to the Gentiles, Peter to the Jews. How does this principle of different callings working toward one goal apply to the church today?

• Cross-reference: 1 Corinthians 12:4-6

7.     The one request the Jerusalem leaders made was to "remember the poor" (v.10). How does caring for the poor demonstrate the truth of the gospel in a practical way?

• Cross-reference: James 2:15-17

8.     What was the specific nature of Peter’s hypocrisy in Antioch, and why was it so damaging (v.11-13)?

• Cross-reference: James 2:1

9.     Paul confronts Peter publicly because his conduct was "not in step with the truth of the gospel" (v.14). What does this teach us about when and how to confront error in the church?

• Cross-reference: Matthew 18:15-17

10.  In verse 16, Paul states the core doctrine of justification. In your own words, what does it mean that a person is "not justified by works of the law but through faith in Jesus Christ"?

• Cross-reference: Romans 3:28

11.  Paul asks a rhetorical question in verse 17: "Is Christ then a servant of sin?" How does his answer "Certainly not!" protect the character of Christ and the nature of grace?

• Cross-reference: Romans 6:1-2

12.  What does Paul mean in verse 19 when he says, "through the law I died to the law"?

• Cross-reference: Romans 7:4-6

13.  Reflect on the profound statement in verse 20: "It is no longer I who live, but Christ who lives in me." What are the practical implications of this truth for your daily life?

• Cross-reference: 2 Corinthians 5:17

14.  How does the truth that "Christ... loved me and gave himself for me" (v.20) personalize the gospel and fuel a life of faith?

• Cross-reference: 1 John 4:19

15.  Paul concludes in verse 21 that if righteousness could come through the law, then "Christ died for no purpose." Why is it crucial to reject any teaching that adds human effort to what Christ accomplished on the cross?

• Cross-reference: Hebrews 10:10-14