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Galatians Chapter 2

By: Rich Puckett

As with most of my studies, my comments are in red. The blue is from Matthew Henrys and Believers Study Bible commentary.

Galatians 2: (v. 1-10) The apostle declares his being owned as an apostle of the Gentiles.

(v. 11-14) He had publicly opposed Peter for judaizing.

(v. 15-21) And from thence he enters upon the doctrine of justification by faith in Christ, without the works of the law.

The apostle declares his being owned as an apostle of the Gentiles

The phrase "after fourteen years" may be understood as 14 years from the time of Paul's conversion, in which case this visit would be equated with the visit to Jerusalem mentioned in Acts 11:29, 30 at the time of the great famine there (A.D. 46-47). However, the phrase may also mean 14 years after the last event discussed, which is Paul's first visit to Jerusalem after his conversion (1:18). If this be the case, the meeting described in 2:1-10 corresponds with the Jerusalem Conference recorded in Acts 15:1-29 (A.D. 49 or 50). If this latter reconstruction is correct, Paul probably omits the visit to Jerusalem mentioned in Acts 11 from his discussion in Galatians because he is recounting his contacts with the apostles, with whom he probably did not meet at that time. The difference in the meetings in ch. 2 and Acts 15, then, may be due to the fact that ch. 2 describes the private meeting Paul had with the church leaders, while Acts 15 describes the meeting held with the entire church over the matter of Gentile salvation.

Sometimes it works best to teach on a one to one basis. Often you will find that even when problems come up with your flock if you go and talk and teach in a spirit of love you can win the foe.

Beware there are those today who come into a church just to seek to destroy. I remember once while Pasturing that we had a preacher visit us, I thought it odd at the time because though I knew him he never before had showed any interesting in visiting our church. When I asked if he would like to speak that morning he was adamant that he wanted to hear me. Sometime later I learned that someone in the church had complained to him that they weren't happy about the way I preached and he was there to try and find evidence to take to the elders to forcibly remove me from Pasturing. He didn't get what he wanted, but there will always be someone that is not happy if you preach the word and live it.

Just because two people see different needs and different ways to do things does not make then less a preacher or servant of God. I have worked in many church's and have had the pleasure of being made at home even when there were some issues we did not agree on, yet I never took those issues to use to brow beat when asked to preach, why? Because the difference was not one of sin or right or wrong but in the administration of the way we accept some areas of the working of God. Some believe in speaking in unknown tongues, others do not, this issue should not at all hamper the working to gather to win souls.

There are more then enough lost sheep to fight over them.

He had publicly opposed Peter for judaizing

Some times in love there is a time to take a stand and face someone we do not agree with and lay it on the table.

The confrontation between the two great leaders of the early church shows: (1) Peter held no position of authority over all the churches or, for that matter, over any one church; (2) there is a difference between the clearly inspired writings of an apostle, such as 1 and 2 Peter, in which there is no error, and the personal actions of an apostle, which are not divinely inspired; (3) good men may disagree in the church and yet, under the Spirit of God, work through to a solution; and (4) church leaders who sin publicly should be disciplined publicly.

Gal 2:11: Verses 11-14. Notwithstanding Peter's character, yet, when Paul saw him acting so as to hurt the truth of the gospel and the peace of the church, he was not afraid to reprove him. When he saw that Peter and the others did not live up to that principle which the gospel taught, and which they professed, namely, That by the death of Christ the partition wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force; as Peter's offence was public, he publicly reproved him. There is a very great difference between the prudence of St. Paul, who bore with, and used for a time, the ceremonies of the law as not sinful, and the timid conduct of St. Peter, who, by withdrawing from the Gentiles, led others to think that these ceremonies were necessary.

How silly we can act, did it make any difference, no, yet we still see such silly actions today. I once saw a preacher throw a fit when a woman wore pants into the church. It hurt that lady and was many years before she any one was able to get her into a church again. We need to learn what's important and what's not and I assure you even if they are so bad that it makes you cringe you better find a way to show them love and show them the right way in stead of condemning them.

When people began to talk and stir up trouble they find some how to even lead a way the ones we trust and think trust us. If a fire starts best thing is put it out fast or it will destroy you and your church. That might mean causing some conflict but if the end is to save the ones you lead then so be it.

And from thence he enters upon the doctrine of justification by faith in Christ, without the works of the law

Gal 2:15: Verses 15-19. Paul, having thus shown he was not inferior to any apostle, not to Peter himself, speaks of the great foundation doctrine of the gospel. For what did we believe in Christ? Was it not that we might be justified by the faith of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? This would be very dishonourable to Christ, and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in Christ, by his offering up himself a sacrifice for us. He did not hope or fear any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to God, and be devoted to him through the motives and grace of the gospel. It is no new prejudice, though a most unjust one, that the doctrine of justification by faith alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in sin, is to try to make Christ the minister of sin, at any thought of which all Christian hearts would shudder.

The law could not forgive for sins, only Jesus did that. So the law could not make us right no matter how much we try to obey it. You can live the law but it is not what's required going to heaven, a born again experience is required. Do not confuse this with James and his teaching, for if we are born again our works or actions will show that we are.

Justified = to be made clean, to be of a right heart, to be whole

Paul was trying so hard to get Peter to see that we are made free and that we should not again be put into the bondage of the law, for now its on our hearts. Why do churches think today that they have to pass so many rules to make people do as they want? The rulebooks should be tossed in the trash and get back to Gods word. All the rules will not make a man anything more then what he is in the heart. I have learned over the years that if you want people to live a clean life then you must teach them and lead them and when they desire it in there hearts they will live it. You can make all the rules you want but the heart is still against it then its no good because they do it by force and not will.

Paul has now been crucified with Christ and is thus positionally dead to the Mosaic Law (cf. Rom. 7:6ff.). His life is no longer self-effort as law-keeping, but is a life empowered by the indwelling Spirit of Christ.

Gal 2:20: Verses 20-21. Here, in his own person, the apostle describes the spiritual or hidden life of a believer. The old man is crucified, Romans 6:6, but the new man is living; sin is mortified, and grace is quickened. He has the comforts and the triumphs of grace; yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence on Christ. Hence it is, that though he lives in the flesh, yet he does not live after the flesh. Those who have true faith, live by that faith; and faith fastens upon Christ's giving himself for us. He loved me, and gave himself for me. As if the apostle said, The Lord saw me fleeing from him more and more. Such wickedness, error, and ignorance were in my will and understanding, that it was not possible for me to be ransomed by any other means than by such a price. Consider well this price. Here notice the false faith of many. And their profession is accordingly; they have the form of godliness without the power of it. They think they believe the articles of faith aright, but they are deceived. For to believe in Christ crucified, is not only to believe that he was crucified, but also to believe that I am crucified with him. And this is to know Christ crucified. Hence we learn what is the nature of grace. God's grace cannot stand with man's merit. Grace is no grace unless it is freely given every way. The more simply the believer relies on Christ for every thing, the more devotedly does he walk before Him in all his ordinances and commandments. Christ lives and reigns in him, and he lives here on earth by faith in the Son of God, which works by love, causes obedience, and changes into his holy image. Thus he neither abuses the grace of God, nor makes it in vain.

Make all the church laws you want but salvation will not come by the making of laws but the winning of the heart.

Advocates of Judaistic legalism abrogated or set aside the grace of God, which left the atoning death of Christ with no more than exemplary significance. All modern attempts to include works, whether moral or religious, as a part of achieving salvation fall under the same Pauline condemnation as did the Judaizers.