The Grace Commentary – Your free verse-by-verse Bible commentary Galatians 2

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Galatians 2:1

Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.

(a) Fourteen years after his trip to Jerusalem (Gal. 1:18), Paul returned to the city. On his earlier visit he was an unknown preacher with a dubious reputation. Now he was a seasoned apostle and church planter.

(b) Jerusalem. Of all the trips Paul made, this visit to Jerusalem was probably the most important. Had he not gone, the infant church might have split over the question of whether believers should follow Jewish laws and customs.

The trip came about after some men from Jerusalem had come to Antioch preaching circumcision and other Jewish customs (Acts 15:1, Gal. 2:12). These men convinced all of the Jewish believers to separate themselves from their Gentile brothers, and this led to intense debate and division (Acts 15:2, Gal. 2:13–14). To settle the issue, Paul and Barnabas, plus a few others, travelled to Jerusalem to meet with the apostles and elders in what became known as the Jerusalem Council (Acts 15:3–4). To illustrate how God was working among the Gentiles, Paul took with him an uncircumcised believer named Titus.

(c) Barnabas. Joseph Barnabas was a Levite from Cyprus (Acts 4:36). Barnabas was one of Paul’s closest friends. Barnabas had accompanied Paul on his first visit to Galatia (Acts 13:2, 14ff).

(d) Titus was living proof of the grace that God was showing to the Gentiles. He was also Paul’s guinea pig. Would Titus, a Gentile, be compelled to be circumcised? Or would he be accepted by the Jews as a brother in the Lord?

Although Titus is not mentioned in the Book of Acts, he was one of Paul’s closest friends and a trusted co-worker (2 Cor. 8:23). Titus accompanied Paul to the Jerusalem Council, and he was Paul’s point man in dealing with the troublesome Corinthians (2 Cor. 7:6–9). He was also entrusted by Paul with the task of appointing elders in Crete (Tit. 1:5), and was later sent by Paul to Dalmatia (2 Tim. 4:10).

Galatians 2:2

It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.

(a) Because of a revelation. Paul went “because of a revelation,” namely the unveiling of the gospel of Jesus Christ the Son of God (Gal. 1:12). The cross of Christ changed everything. It no longer mattered whether you were Jew or Greek, circumcised or uncircumcised (Gal. 3:28, 5:6). The only thing that mattered was being adopted into God’s new family through faith in Christ (Gal. 3:26, 4:5). This was the revelation that compelled Paul to stand up to the law teachers. “No, you don’t need to be circumcised, or keep the Sabbath, or attend regularly, or do anything to earn God’s grace. We are not justified by works of the law, but through faith in Jesus” (see Gal. 2:16).

(b) Submitted. A better translation of the original verb (anatithēmi) might be set forth or communicated. Paul went to Jerusalem to present the grace-of-Christ gospel he had been preaching among the Gentiles. He did not go seeking approval, for those who have been sent by God do not need letters of recommendation written by men (Gal. 1:1, 2 Cor. 3:1).

Paul’s motives were pure. He did not go to Jerusalem to pick a fight, but to end one. His desire was to make peace and preserve the unity of the Spirit within the young church (Eph. 4:3). With boldness and humility, he bore witness to the fruit of his message.

(d) Preach. Das ursprüngliche Wort (Kerusso) bedeutet, als öffentlicher Ausrufer zu verkünden. Dies ist eines von drei Wörtern, die im Neuen Testament häufig mit „predigen“ oder „predigen“ übersetzt werden. Sehen Eintrag for Gal. 1:23.

(e) Gentiles. Non-Jews (Gal 2:14).

(f) Private. In a closed-door meeting with the Jerusalem leaders, Paul and Barnabas reported on all that God had done among the Gentiles (Acts 15:4). However, some of those present insisted that the Gentiles must be circumcised and required to keep the Law of Moses (Acts 15:5). The same issue that had led to disputes in Antioch took center stage in Jerusalem.

(g) Reputation. Those held in high esteem by the church, the original apostles, men who had personally known Jesus (see Gal. 2:9).

(h) Running. In Ephesians, Paul frames the Christian life around three activities; sitting, walking, and standing (Eph. 2:6, 4:1, 6:13). But Paul was also a sports fan (1 Cor. 9:25), and running the race was also one of his favorite metaphors for describing his ministry (1 Cor. 9:24, Php. 2:16, 2 Tim. 4:7).

(ich) Run in vain. “For fear that my work had been or was being undone.”

If the Jerusalem leaders decided that circumcision was necessary for salvation, Paul’s labors in Syria, Galatia, and elsewhere would be for naught. His dream of a new creation church, where Jews and Gentiles were one family in God, would be dead in the water.

Galatians 2:3

But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.

(a) Titus. Taking an uncircumcised believer to Jerusalem was a provocative move designed to reveal the hearts of the Judean leaders. Happily, they accepted uncircumcised Titus as a brother in the Lord. The triumph in Paul’s tone is unmistakable. “If Titus was not compelled to be circumcised, then no one can be compelled.”

(b) A Greek. Titus was a Greek-speaking Gentile and not a Jew. According to church tradition, Titus was from Crete.

(d) Circumcised. For the first time in his letter, Paul mentions the issue that was threatening to divide the church.

The circumcision of young boys was a physical sign of the covenant between God and Israel (Gen. 17:10–11, Lev. 12:3). Circumcision became a symbol of Jewish identity and devotion to the law. But in the New Testament church, circumcision was a divisive issue. The law teachers argued that circumcision “according to the custom of Moses” was necessary for salvation; Paul insisted that it was not. “We are not justified through works of law but by faith in Jesus Christ” (Gal. 2:16). Why did Paul resist circumcision so vigorously? Because circumcision was the first step to full-blown Judaism, a religion of works. Circumcision is an old covenant symbol. In the new covenant, the only badge we wear is faith in Christ (Gal. 2:16).

Most churches today do not require circumcision, but many insist on keeping one or two or ten commandments. “You must tithe. You must honor the Lord’s Day. You must be water baptized.” But any law, no matter how biblical, is a stepping stone to dead works and unbelief. The issue is faith. Are you relying on your works, or are you trusting in the Lord? Some try to have a bet each way. “I’m saved by grace, but I’m made complete through works.” This is what the Galatians believed (see Gal. 3:2–3). They had swallowed an unholy mixture of grace and law, and cut themselves off from Christ (Gal. 5:4). You can submit to the law or you can submit to the Lord, but no one can serve two masters.

Galater 2:4

Aber es war wegen der heimlich hereingebrachten falschen Brüder, die sich eingeschlichen hatten, um unsere Freiheit, die wir in Christus Jesus haben, auszuspionieren, um uns in Knechtschaft zu bringen.

(a) It was because of the false brethren. Everything that happened – the confrontation with Peter (Gal. 2:11) and the trip to Jerusalem (Gal. 2:1) – happened because false brothers had come to Antioch preaching law (see Acts 15:1–2). The false brothers were known as the party of the circumcision (Gal. 2:12) or Judaizers (see Eintrag for Gal. 2:14).

The enemy tried to destroy the new church by sowing discord and division, but what he meant for evil, God used for good. Through the courage of his servant Paul, God brought about a strong and united church.

(b) Secretly. In contrast with the outright hostility Paul faced in his travels (Acts 13:45, 50, 14:2, 5, 19), these false brothers maintained a low profile. They pretended to be part of the church while quietly promoting circumcision and law.

(c) Freiheit. Word had gotten out that the multicultural church in Antioch was free of the constraints of the law. There was no requirement to keep the Sabbath, no calls for circumcision, and no collection in support of the temple. To the astonishment of some, the Jews and Gentiles freely ate together like a family.

(d) In Christus Jesus. Alle Segnungen Gottes werden in Einheit mit Jesus erfahren. Sehen Eintrag for Gal. 3:14.

(e) Bondage. To live under the heavy yoke of the law is to live in bondage (Acts 15:10, Gal. 5:1).

Galatians 2:5

But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you.

(a) We did not yield. “We did not submit to their law message.” There can be no accommodation between law and grace. The moment you start mixing law with grace, you end up with the benefits of neither. See Eintrag for Rev. 3:15.

(b) Subjection. The original noun (hypotagē) means to be subordinate or be under. If we think we can improve ourselves, or our standing, by keeping rules and regulations, we have fallen from grace and come under law. We are no longer walking in faith. We are no longer submitting to the Lord.

(c) The truth of the gospel, or the word of truth, is the good news about Jesus Christ the Living Word. It is the undistorted message of Christ (Gal. 1:7).

(d) Das Evangelium; sehen Eintrag for Gal. 1:7.

(e) Remain with you. “So that the truth of the gospel – that God loves and accepts you – would not be snatched from your hearts.”

The law teachers adopted a tone of compromise. “All we ask is that the Gentiles be circumcised.” But Paul did not budge. He would not allow even a little law to taint the purity of the gospel (Gal. 5:9).

Galatians 2:6

But from those who were of high reputation (what they were makes no difference to me; God shows no partiality)—well, those who were of reputation contributed nothing to me.

(a) High reputation. Paul was not intimidated by the men who had walked with Jesus. He was comfortable in their presence because he saw them as God sees them. They were his brothers in the Lord.

(b) No partiality. God does not judge people on their reputation, pedigree, or gender (Gal. 3:28). In the new creation “there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman” (Col. 3:11).

Those who preach the gospel of grace are sometimes told they are not preaching the whole gospel or the whole counsel of God. This is what the law teachers were saying about Paul. He didn’t have the whole picture. He neglected to teach Jewish customs like circumcision. But if that were true, the apostles of Jerusalem would have said something.

Galatians 2:7–8

But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised (for he who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles),

(a) On the contrary. “Instead of trying to change my message, they supported me.”

(b) Entrusted with the gospel. The apostles and other leaders of the church in Jerusalem recognized that Paul had been called and gifted by God to take the gospel to the Gentiles.

(d) The uncircumcised; the circumcised. The Gentiles; the Jews (Eph. 2:11).

There is not one gospel for the Jews and another for the Gentiles, for we are all one in Christ (Col. 3:10). But there are different ways of presenting the gospel. In his wisdom, the Lord commissioned Greek-speaking Paul to take the gospel to the Gentiles and Aramaic-speaking Peter to the Jews. This was not a hard-and-fast rule. In every town he visited, Paul preached to anyone who would listen, including the Jews.

(e) Peter was the Greek name by which Cephas was known to the Gentiles; see Eintrag for Gal. 1:18.

(f) He who effectually worked. God’s power was seen in the ministries of both Peter and Paul.

(g) Gentiles. Non-Jews (Gal 2:14).

Galater 2:9

Jakobus und Kephas und Johannes, die als Säulen galten, erkannten die Gnade an, die mir zuteil geworden war, und gaben mir und Barnabas die rechte Hand der Gemeinschaft, damit wir zu den Heiden gehen könnten und sie zu den Beschnittenen.

(a) Recognizing. The leaders in Jerusalem recognized that “the stewardship of God’s grace” had been given to Paul (Eph. 3:2). It was obvious that God had called Paul to preach the gospel to the Gentiles (Eph. 3:8), and they encouraged him to keep doing so.

(b) Die mir geschenkte Gnade. Although Paul was an educated Pharisee, it was the grace of God that qualified and empowered him to be a gospel herald and a minister of the new covenant (1 Cor. 3:10, 15:10). “I was made a minister, according to the gift of God’s grace” (Eph. 3:7). You are not qualified or disqualified on account of your pedigree or education; you are qualified by the Lord and empowered by his grace.

(c) Reputed to be pillars. The Jerusalem apostles had some serious credibility. Peter and John had been the Lord’s closest friends during his time on earth, while James was the Lord’s step-brother.

(d) Jakobus the Lord’s step-brother and the leader of the church in Jerusalem; see Eintrag for Gal. 1:19.

(e) Cephas was the Aramaic name for the apostle Peter; see Eintrag for Gal. 1:18.

(f) Johannes the apostle was the son of Zebedee and the brother of James, who had been murdered by Herod (Matt. 10:2, Acts 12:2). John is mentioned by name only once in all of Paul’s letters, while Peter, or Cephas, is mentioned ten times.

(g) Barnabas; see Eintrag for Gal. 2:1.

(h) The right hand of fellowship. The Jerusalem apostles fully endorsed Paul and his message. “Paul is one of us, and his message is true.”

(ich) Gentiles. Non-Jews (Gal 2:14).

(j) The circumcised. The Jews.

Galater 2:10

Sie baten uns nur, an die Armen zu denken – genau das, was ich auch unbedingt tun wollte.

(a) They. The Jerusalem apostles, James, Peter, and John (see previous verse).

(b) Erinnere dich an die Armen. On a previous visit to Jerusalem, Paul and Barnabas brought funds from the church in Antioch to aid those who were starving on account of a famine (Acts 11:27–30). Such a thing had never been seen before – Gentiles giving to their Jewish brothers! The apostles encouraged this type of brotherly love.

To be a Jewish believer in Jerusalem was a trial. Jews who no longer participated in temple rituals and sacrifices were oppressed and denied opportunities to earn an income. They needed financial support and the Gentile churches were happy to provide it (Rom. 15:26, 1 Cor. 16:1–3).

(c) Eager. Paul was eager to show the world that the church was a family where people looked out for each other regardless of tribe, race, or culture (Gal. 6:10).

Galatians 2:11

But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.

(a) Cephas was the Aramaic name for the apostle Peter; see Eintrag for Gal. 1:18.

(b) Antioch was the capital city of the Roman province of Syria. Located on the banks of the Orontes River, some 12 miles inland from the Levantine Sea, Antioch had a population of around 250,000 people. It was a strategically important city by virtue of its proximity to the Silk Road and the ancient Royal Road of Persia. Antioch has been called the Cradle of Christianity on account of its influence in early Christianity. If Jerusalem was the home of Jewish-Christianity, Antioch became the center for Greek-speaking, or Hellenistic, Christianity. It was in Antioch that the believers were first called “Christians” (Acts 11:26). Antioch is now known as the Turkish city of Antakya.

After the persecution of Stephen, believers fled Jerusalem and established a flourishing church in Antioch (Acts 11:19). For a year, Barnabas and Paul taught many people at this church (Acts 11:26), and it was from Antioch that Barnabas and Paul were sent out on their first missionary trip (Acts 13:2–3). After a successful church planting trip to southern Galatia, Barnabas and Paul returned to Antioch, and it was around this time that Peter came for a visit.

(c) Opposed him. Peter made a mistake (see next verse), but why did Paul feel the need to tell the Galatians about it? Perhaps the Galatians heard how “men from James” had come to Antioch to lay down the law, and that Peter had supported them. Perhaps they had been told that Paul was a renegade who preached a different message from Peter and the rest of the Jerusalem church. If the Galatians had only half of the facts, they would be susceptible to deception. Paul set them straight. “Men purporting to be from James did indeed come to Antioch (see next verse), and Peter briefly sided with them. But he was wrong, and I said so to his face. I can talk to Peter like this because we are old friends.”

(d) Condemned. He was out of line and in the wrong.

Galatians 2:12

For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision.

(a) Certain men came from James. These men claimed to come from James, but they belonged to “the party of the circumcision,” which James opposed. James would later write to the believers in Antioch, “we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions” (Acts 15:24). By then the damage had been done. These law teachers came waving their Jerusalem credentials, and Peter took the bait.

(b) Jakobus was the leader of the church in Jerusalem; see Eintrag for Gal. 1:19.

(c) Eat with the Gentiles. Devout Jews considered it unlawful to eat with idol-worshipping Gentiles, lest they be tainted by their unclean lifestyles (Acts 10:28). But in the New Testament church, eating with Gentile brothers and sisters was a way of celebrating Jesus’ power over sin and idols.

(d) He began to withdraw. Peter drew back from his Gentile brothers. Peter’s behavior was so astonishing, and Paul’s rebuke was so confronting, that some of the Church Fathers had trouble believing this was the same Peter who had preached boldly on the Day of Pentecost.

Peter’s fall from grace is repeated whenever a believer yields to the influence of the law. If you have heard that you need to keep the rules before God will bless you, then you will be familiar with the temptation that Peter faced.

(e) Hold himself aloof. Peter separated himself from the “unclean” Gentiles, which was an astonishing reversal for Peter.

When Peter dined at Cornelius’ house, he became the first Jew to eat with Gentiles (Acts 11:3). When he came to Antioch, he continued to eat with Gentiles because he had come to understand that God accepts people from every nation (Acts 10:34). But after the law teachers from Jerusalem arrived, Peter changed his mind.

(f) Fearing the party. Peter was intimidated by the law teachers. Because they were more confident of their self-righteousness than he was of his righteousness in Christ Jesus, his conscience began to condemn him. Doubts began to creep in, and instead of bringing these doubts to the Lord, he succumbed to fear. The fear of man became a snare for Peter, and he stumbled (Prov. 29:25). This was not the first time he had wilted under pressure (Matt. 26:69–75).

(g) The party. The original words are italicized to show they have been added to the text for clarity. The “party of the circumcision” (the law teachers) should not be confused with “the circumcision” (Jews in general).

Galater 2:13

Der Rest der Juden schloss sich ihm in Heuchelei an, mit dem Ergebnis, dass sogar Barnabas von ihrer Heuchelei mitgerissen wurde.

(a) The rest of the Jews. The other Jewish believers in Antioch followed Peter’s example. It was the first church split in history.

(b) Heuchelei. They believed one way, but acted another. Peter and the Jewish Christians knew that it was good to break bread with their Gentile brothers and sisters, but when the law teachers showed up, they acted like it wasn’t.

(c) Sogar Barnabas. Barnabas was Paul’s closest friend and travelling companion. Yet when the law teachers from Jerusalem arrived, Barnabas, the preacher of grace, followed Peter and abandoned Paul.

These defections give us pause. If Peter and Barnabas can be intimidated out of grace, anyone can. We need to pay attention to what we are hearing, lest we drift from grace and come under the yoke of law.

Galater 2:14

Aber als ich sah, dass sie die Wahrheit des Evangeliums nicht geradeheraus sagten, sagte ich in Anwesenheit aller zu Kephas: „Wenn du als Jude wie die Heiden und nicht wie die Juden lebst, wie kommt es, dass du es erzwingst die Heiden wie Juden leben?

(a) Not straightforward. Literally, not straight walking. Peter wasn’t trying to deceive anyone, but his actions led Barnabas and the other Jewish believers astray. It also sent a bad message to the Gentiles. “You are not good enough for God. To join the inner circle, you need to become more Jewish.”

A similar message is sometimes heard today. “To be a real Christian, you need to step up, count the cost, and make the sacrifice.” “To really shine, you must be in full-time ministry or on the mission field.” These calls for blood and sweat lead to dead works and Christians operating outside of their particular giftings.

(b) The truth of the gospel; sehen Eintrag for Gal. 2:5.

(d) In the presence of all. Because Peter’s hypocrisy caused others to turn from grace, Paul confronted him publicly. He wasn’t trying to score points by taking down one of the original apostles. He was trying to save the church from imploding.

It was a pivotal moment, and the stakes could not have been higher. On the one side were the law teachers who were thrilled that Peter, Barnabas, and all the Jews had joined them. Opposing them stood the lone apostle of grace. What Paul said to Peter’s face is recorded in the next eight verses.

(e) „Wenn Sie als Jude …“ Paul exposed Peter’s double-standard. “You were not following Jewish customs when you ate with the Gentiles, but now you insist they do? Make up your mind.”

(f) Compel. In a word, the issue was whether believers should be compelled to observe the laws and customs of the Jews. By his actions, Peter said they should, and this is why Paul rebuked him. To be compelled or controlled by external rules is a kind of bondage.

The law compels, but grace woos. The law drives, but grace draws. Law teachers will try to compel and control you, but love does not force itself on others. Jesus paid a high price for our freedom. We honor his sacrifice by resisting those who seek to compel or control us. Controlling leadership has no place in the new covenant (Matt. 20:25–26).

(g) Live like Jews. The original verb (ioudaizō) means to imitate the Jews or adopt the customs of the Jews. It gives us the word Judaize. For a brief moment, Peter was numbered among the Judaizers. Happily, Paul set him straight.

Galater 2:15

„Wir sind von Natur aus Juden und keine Sünder unter den Heiden;

(a) Jews by nature. Jews by birth.

(b) Gentiles. Jews typically dismissed the Gentiles as sinners because they lacked the Law of Moses. Paul is saying to Peter, “We Jews have an advantage over the lawless Gentiles. Yet you and I both know that no one was ever made right with God by keeping the law” (see next verse).

Galater 2:16

„Obwohl wir wissen, dass ein Mensch nicht durch die Werke des Gesetzes gerechtfertigt wird, sondern durch den Glauben an Christus Jesus, haben auch wir an Christus Jesus geglaubt, damit wir durch den Glauben an Christus gerechtfertigt werden und nicht durch die Werke des Gesetzes; denn durch die Werke des Gesetzes wird kein Fleisch gerechtfertigt.

(a) Not justified by the works of the law; see Eintrag for Gal. 3:11

(b) Gerechtfertigt. To be justified means God has judged you righteous and not guilty of sin. Paul offers an unequivocal answer to the question, “How do I get right with God?” Through faith in Christ. We are not accepted, justified, or made righteous on account of good behavior or rule-keeping, but by trusting in Christ the faithful One (Gal. 3:11, 24, 5:4).

To be justified in God’s eyes changes everything. When you know that God accepts you, is pleased with you, and has tilted the universe in your favor, it gives you wings. Gone is the old pressure to perform and produce. Gone is the need to justify yourself by comparing yourself with others. The sons and daughters who know their Father’s love shine like stars (Php. 2:15).

Sehen Eintrag zur Rechtfertigung.

(d) Das Gesetz; sehen Eintrag for Gal. 2:19.

(e) Durch den Glauben an Christus; see Eintrag for Gal. 2:20.

(f) Faith. The original noun (pistis) is derived from a word (peitho), which means to convince, win over, or persuade. Faith is being persuaded or convinced that God loves you (Acts 28:24). Faith is being persuaded that God is who he says he is, has done what he said he’s done, and will do what he has promised to do. Abraham, the believer and father of the faith, “was fully persuaded that God had power to do what he had promised” (Rom 4:21). Faith is not a work but a rest. Faith is being fully persuaded. When you are fully persuaded, you can rest.

All of God’s blessings, including forgiveness, salvation, righteousness, and sanctification come to us freely by grace and are received by faith. Faith does not compel God to forgive us or sanctify us. Faith is the conduit through which grace flows.

Sehen Eintrag für den Glauben.

(g) We have believed. “Peter, this is why you and I have believed in Christ, so that we might be justified by faith and declared righteous.”

To believe in Christ Jesus is to confess that Jesus is Lord, and believe that God raised him from the dead (Rom. 10:9). It is through believing that Jesus is the Son of God that we are made right with God and have eternal life (John 3:16–18, 20:31, Gal. 3:24). Just as circumcision was the sign of the old covenant, believing in Christ is the sign of the new.

(h) Kein Fleisch wird gerechtfertigt. No one will be counted righteous through their law-keeping; see Eintrag for Gal. 3:11.

Galater 2:17

“But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be!

(a) Sinners. “If eating with Gentiles is a sin, as the law teachers say, then we are sinners and Christ is an accessory to sin (a minister of sin). If that were true, we would be foolish to trust him. Obviously, that is not the case. Christ does not promote sin, and the law teachers are mistaken.”

(b) Sin is the metric by which law teachers measure success. Are you sinning? Are you avoiding sin? These are the wrong questions. The measure of our new life is Christ. Grace preachers ask different questions. Are you growing in the grace and knowledge of Jesus (2 Pet. 3:18)? Are you walking in the new way of the spirit (Gal. 5:25)? Are you being equipped for works of service (Eph. 4:12)? Are you standing firm in the Lord, resisting the temptation to come under law (Gal. 5:1)? Have you received the gift of righteousness that enables you to reign in life (Rom. 5:17)?

“May it never be!” is one of Paul’s favorite expressions (Rom. 3:4, 6, 31, 6:2, 15, 7:7, 13, 9:14, 11:1, 11, 1 Cor. 6:15, Gal 2:17, 3:21). It captures his indignant aversion to false and ludicrous conclusions. “Christ a minister of sin?! As if!”

Galater 2:18

„Denn wenn ich wiederaufbaue, was ich einst zerstört habe, erweise ich mich als Übertreter.

(a) Wenn ich wiederaufbaue, was ich einmal zerstört habe. When dining at Cornelius’ house, Peter tore down the mental barrier that separated Jews from Gentiles. He continued to demolish that old wall every time he ate with the Gentiles in Antioch. But now, with the return of an old prejudice, he was rebuilding what he had destroyed. It didn’t make sense.

(b) Ich erweise mich als Übertreter. By withdrawing from the Gentiles, Peter was submitting to the law, or custom, that forbade Jews and Gentiles from eating together (Acts 10:28). Since he had already broken this law on numerous occasions, he was admitting that he was a lawbreaker or hypocrite. Yet Peter’s sin was even worse than that. By his actions he was essentially saying Christ died for nothing (see Gal. 2:21).

Galater 2:19

„Denn durch das Gesetz bin ich dem Gesetz gestorben, damit ich Gott lebe.

(a) Das Gesetz. “The law” refers to rules or regulations that define some standard of right living. When Paul refers to the law in Galatians, he is usually referring to the Law of Moses (see Eintrag for Gal. 3:17), but not always (e.g., Gal. 6:2).

The Law of Moses was uniquely given to the Jews, but there is a broader law that applies to all of us – the law of right and wrong. This is the law we got when our ancestors ate from the forbidden tree. After Adam sinned, he knew he had done wrong, because he had acquired the knowledge of good and evil. He had “the law,” as do we all. In its widest sense, “the law” is a universal constraint that guides and often condemns us through our consciences.

In the church, the old law of right and wrong is sometimes packaged as rules for right living. These rules might be grounded in the Ten Commandments, the teachings of Jesus, or denominational traditions. They might cover activities such as church attendance, giving, moral conduct, dress codes, hair length, dietary restrictions, spiritual disciplines, marital duties, women in ministry, listening to music, partaking of communion, confession, et cetera. There are two ways to recognize any religious law: It will be expressed as an imperative (e.g., “Thou shalt not go dancing”), and there will be consequences for noncompliance (“or we will rescind your church membership”). Although there may be good reasons for some laws, no law has the power to make you righteous and acceptable to God.

Sehen Eintrag für das Gesetz.

(b) I died to the law. “I have no relationship to the law and I live free from its constraints.”

Is the law for Christians? To this question Paul offers an emphatic answer: We died to the law (Rom. 7:4). We have been released from the law (Rom. 7:6). We are not under law (Rom. 6:14, Gal. 5:18). Christ is the end of the law for all who believe (Rom. 10:4).

The law has no jurisdiction over the believer who has died with Christ. The law is not your guide, your pathway to better living, or your insurance against sin. The law’s purpose is to lead you to Christ, so that you may be saved by grace and justified by faith (Gal. 3:24).

Life is not about keeping the rules (yawn) and avoiding sin (fail). Life is defined by our union with the Author of Life. To be connected with the Creator is to live with purpose and energy. “So that I might live to God” is the reason we eat and breathe. To live to God is to be a son and no slave. It is to know and be known. It’s loving and being loved. It’s connecting, thriving, and being everything God made you to be. In Adam, we were orphans, captive to sin. But in Christ, we are seated at the right hand of God, basking in our Father’s love and pleasure. See also the Eintrag for Gal. 5:25.

“Live to God.” These may be the three most inspiring words ever uttered. But Paul is not done. He follows them with arguably the most mind-blowing declaration in the Bible.

Galater 2:20

„Ich bin mit Christus gekreuzigt worden; und nicht mehr ich lebe, sondern Christus lebt in mir; und das Leben, das ich jetzt im Fleisch lebe, lebe ich im Glauben an den Sohn Gottes, der mich geliebt und sich für mich hingegeben hat

(a) Ich bin mit Christus gekreuzigt worden. My old self – the one who was concerned with rules and sin – died with Christ (Rom. 6:3). It is no more.

Many Christians are trying to crucify the flesh or their old self, but the good news declares, “You died.” This is just about the most important thing that happened to you, yet many Christians are ignorant of it. They do not know that when they were baptized, or placed into Jesus, his history became their history. His death and resurrection are your death and resurrection (Rom. 6:4). The old has gone and the new has come (2 Cor. 5:17).

(b) Mit Christus. The believer has joined in an unbreakable spiritual union with the Lord. This union is not something to strive for, but is an immutable fact. The believer has been crucified mit Christus (Rom. 6:8, Col. 2:20, 3:3), has been raised and made alive mit Christus (Rom. 6:8, Eph. 2:5, Col. 3:1), is an heir mit Christus (Rom. 8:17), is clothed mit Christus (Gal. 3:27), and now reigns mit Christus (Eph. 2:6, 2 Tim. 2:12). Truly, the believer is hidden mit Christus in God (Col. 3:3). See Eintrag für Union.

Once upon a time, Saul had been a zealous Pharisee intent on destroying the church. But when he met the Lord, that person died and a new person, Paul the beloved son of God, was born.

(d) No longer. Paul repeats the “no longer” phrase to emphasize the change between the old and the new. Your old self no longer lives (Gal. 2:20). We are no longer under the guardianship of the law (Gal. 3:25). You are no longer a slave but a son (Gal. 4:7).

(e) Christus lebt in mir. The Spirit of Christ dwells within the believer (John 14:17, 1 John 4:13).

Christianity is not just another religion of rules and rituals. Christianity is Christ living in you. This is the beating heart of Paul’s message. Because Christ lives in you, you are holy and righteous. Because Christ lives in you, you can be free and fruitful. Christ is not just your Savior and Healer. Christ is your Life (Col. 3:4).

(f) Im Fleisch. In this earthly body.

(g) Faith in the Son of God. The primary call to action of Galatians is to live by faith in Jesus (Gal. 3:11). We receive the gospel by faith (Gal 3:2), we are justified by faith (Gal. 2:16), and we are adopted into the family of God by faith in Jesus Christ (Gal. 3:26). Real life comes from trusting the Lord.

The King James Version and other translations translate this verse as the “faith of the Son of God”. (The KJV also refers to “the faith of Jesus Christ in Galatians 2:16 and 3:22.) We who have been justified by the faith of Jesus Christ (Gal 2:16) now live by the faith of Jesus Christ (Gal. 2:20). If this was Paul’s meaning, we can say that we were justified and declared righteous because Jesus was faithful unto death, and we are empowered to live in Christ because he is, and will always remain, faithful. It is his love and faith that enable us to love and trust him. In the new covenant, God takes the lead and we respond. We love because he first loved us, and we believe because Christ first believed in us. He is our supplier of faith, hope, and love.

(h) Son of God. Jesus is the Christ (the anointed one; Gal. 1:1), and the Lord (supreme above all; Gal. 1:3), but ultimately, he is the Son of God. His relationship to God the Father defines him (and us; Gal. 3:26).

(ich) Who loved me. The love of God is revealed to us through his Son Jesus Christ (see Eintrag for John 17:26).

Manmade religion portrays God as capricious. “Sometimes he loves you, sometimes he doesn’t.” But the gospel of grace declares God’s love for you is constant and shadowless (Ps. 136, Jas. 1:17). Religion prostitutes the love of God by putting price tags on his affection. “You have to earn his favor.” But the gospel of grace declares that God loved you while you were a sinner and nothing can separate you from his love (Rom. 5:8, 8:38–39). Religion demands that you impress God with the fervency of your love, but the gospel of grace inspires you to trust in your heavenly Father who loves you without limit (Eph. 3:17–19).

God’s love changes us. It turns sinners into saints, haters into lovers, church wreckers into church planters. Everything that is good about the good news—his forgiveness, acceptance, and righteousness—is good and true because your heavenly Father loves you. He always has and he always will. God never changes.

(j) Gave himself up for me. The cross proves that God loves you unconditionally.

The sacrificial love of God is the heart of the good news (John 15:13, Eph. 5:2). God did not wait for us to repent or get cleaned up before he loved us. While we were in the filth of our sin and self-righteousness, he came and hugged us. God justifies the ungodly (Rom. 4:5).

God will never make you jump through hoops to earn his love. He won’t love you any more if you succeed, and he won’t love you any less if you fail. If you lead millions to Christ or none at all, he will love you just the same. There is nothing you can do to make him love you more, and nothing you can do to make him love you less. His love endures forever.

Galater 2:21

„Ich mache die Gnade Gottes nicht zunichte, denn wenn Gerechtigkeit durch das Gesetz kommt, dann ist Christus unnötig gestorben.“

(a) Nullify the grace of God. We nullify, set aside, or frustrate the grace of God when we rely on our own abilities instead of trusting the Lord. This is what happened to the Galatians. They heard the gospel of grace and put their faith in Jesus. But then they heard another message, one which led them to rely on their own efforts. The results were catastrophic. They didn’t lose their salvation, but they set aside the grace of God. Instead of allowing Christ to live his life through them, they cut themselves off from his vital supply (Gal. 5:4). Although they remained sons of God, they acted like slaves (Gal. 5:1).

For the Galatians the issue was circumcision, but we nullify grace anytime we seek to improve our standing through works. Ironically, this can happen when we misread Paul’s words to the Galatians. “You have to love your neighbor as yourself” (Gal. 5:14). That’s a law straight out of Moses. It is a good and righteous law, but keeping it won’t make you any more good or righteous than you already are in Christ. If you believe you must keep it to become good and righteous, then you have set aside grace.

(b) The grace of God is revealed in the sacrificial love of God’s Son (see previous verse).

(c) Righteousness is the state of being right with God. If sin is missing the mark, righteousness is hitting the bullseye. Our righteousness is not the result of passing some test or meeting some standard. True righteousness comes from trusting in the righteous sacrifice of the Righteous One (Rom. 5:18–19, 2 Cor. 5:21).

(d) If righteousness comes through the law. If it were possible to make ourselves righteous through right living, we would not need Christ’s sacrifice.

(e) Das Gesetz; sehen Eintrag for Gal. 2:19.

(f) Dann starb Christus unnötigerweise. Those who try to improve their standing with God through dead works are saying that Christ died for nothing. They are elevating themselves to co-savior (“Jesus got me started, but now it’s up to me”). They are calling Christ a liar (“It is not finished”).

When Peter withdrew from the Gentiles, Paul hit back with a three-punch combination: “You’re a hypocrite (verse 13), a lawbreaker (verse 18), and you’re saying Jesus died in vain.” How did Peter respond? Did he repent? He must have done so, because he became a staunch preacher of the gospel of grace.

At the Jerusalem Council, Peter stood with Paul and said that Jews and Gentiles alike are saved by grace (Acts 15:11). In his two letters, Peter proclaims a God of all grace (1 Pet. 5:10) who freely gives grace to the humble (1 Pet. 5:5). He speaks of the Old Testament prophets who looked forward to the grace to come and which has now been revealed through the gospel (1 Pet. 1:10, 12). He prays that God’s grace would abound in our lives (1 Pet. 1:2, 2 Pet. 1:2), and he exhorts us to be faithful stewards of the manifold grace of God (1 Pet. 4:10). Peter has nothing good to say about false teachers, but commends those who preach the true grace of God (1 Pet. 5:12). In his first letter, Peter encourages us to stand firm in God’s grace, and in his second he encourages us to grow in the grace and knowledge of our Lord and Savior Jesus Christ (1 Pet. 5:12, 2 Pet. 3:18). After Antioch, Peter was as much a preacher of grace as Paul.

For the past eight verses, Paul has been summarizing his rebuke of Peter the flip-flopper. Now he turns his attention towards the double-minded Galatians.

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Galater 2