Galatians 2NLT
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Galatians2

New Living Translation

1Then fourteen years later I went back to Jerusalem again, this time with Barnabas; and Titus came along, too.

2I went there because God revealed to me that I should go. While I was there I met privately with those considered to be leaders of the church and shared with them the message I had been preaching to the Gentiles. I wanted to make sure that we were in agreement, for fear that all my efforts had been wasted and I was running the race for nothing.

3And they supported me and did not even demand that my companion Titus be circumcised, though he was a Gentile.

4Even that question came up only because of some so-called believers there—false ones, really—who were secretly brought in. They sneaked in to spy on us and take away the freedom we have in Christ Jesus. They wanted to enslave us and force us to follow their Jewish regulations.

5But we refused to give in to them for a single moment. We wanted to preserve the truth of the gospel message for you.

6And the leaders of the church had nothing to add to what I was preaching. (By the way, their reputation as great leaders made no difference to me, for God has no favorites.)

7Instead, they saw that God had given me the responsibility of preaching the gospel to the Gentiles, just as he had given Peter the responsibility of preaching to the Jews.

8For the same God who worked through Peter as the apostle to the Jews also worked through me as the apostle to the Gentiles.

9In fact, James, Peter, and John, who were known as pillars of the church, recognized the gift God had given me, and they accepted Barnabas and me as their co-workers. They encouraged us to keep preaching to the Gentiles, while they continued their work with the Jews.

10Their only suggestion was that we keep on helping the poor, which I have always been eager to do.

11But when Peter came to Antioch, I had to oppose him to his face, for what he did was very wrong.

12When he first arrived, he ate with the Gentile believers, who were not circumcised. But afterward, when some friends of James came, Peter wouldn’t eat with the Gentiles anymore. He was afraid of criticism from these people who insisted on the necessity of circumcision.

13As a result, other Jewish believers followed Peter’s hypocrisy, and even Barnabas was led astray by their hypocrisy.

14When I saw that they were not following the truth of the gospel message, I said to Peter in front of all the others, “Since you, a Jew by birth, have discarded the Jewish laws and are living like a Gentile, why are you now trying to make these Gentiles follow the Jewish traditions?

15“You and I are Jews by birth, not ‘sinners’ like the Gentiles.

16Yet we know that a person is made right with God by faith in Jesus Christ, not by obeying the law. And we have believed in Christ Jesus, so that we might be made right with God because of our faith in Christ, not because we have obeyed the law. For no one will ever be made right with God by obeying the law.”

17But suppose we seek to be made right with God through faith in Christ and then we are found guilty because we have abandoned the law. Would that mean Christ has led us into sin? Absolutely not!

18Rather, I am a sinner if I rebuild the old system of law I already tore down.

19For when I tried to keep the law, it condemned me. So I died to the law—I stopped trying to meet all its requirements—so that I might live for God.

20My old self has been crucified with Christ. It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me.

21I do not treat the grace of God as meaningless. For if keeping the law could make us right with God, then there was no need for Christ to die.

Study Guide

Public-domain commentary and original-language notes for Galatians 2.

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Chapter Summary

In this chapter: The apostle declares his being owned as an apostle of the Gentiles. (1–10). He had publicly opposed Peter for judaizing. (11–14). And from thence he enters upon the doctrine of justification by faith in Christ, without the works of the law. (15–21).

vv1-10

Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. This doctrine would be ungrateful to many, yet he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the gospel would be reflected upon. Though Paul conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is not ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of Christian charity, which we should extend to all the disciples of Christ.

vv11-14

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.

vv15-19

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.

Cross References

Galatians 2
v1Acts 15:2-4thematic

The formal Jerusalem journey with Barnabas to consult the apostles on Gentile circumcision.

Supported by Matthew Poole, John Calvin, JFB

v20Romans 6:4-6thematic

Verbal and theological parallel: being crucified with Christ and living a new life to God.

Supported by Matthew Henry

v3Acts 16:3contrast

Contrasts the non-compulsion of Titus (Greek) with the circumcision of Timothy (half-Jewish) for expediency.

Supported by Matthew Poole, JFB

v16Romans 3:20allusion

Direct verbal echo: 'by the works of the law shall no flesh be justified.'

Supported by Matthew Henry

v2Acts 15:12thematic

The public declaration of signs among Gentiles corresponding to Paul's private communication of his gospel.

Supported by Matthew Poole, JFB

v2Acts 16:9thematic

Illustrates Paul's movements directed by divine revelation, such as his vision of the Macedonian man.

Supported by Matthew Poole

v4Acts 15:24thematic

Identifies the 'false brethren' who troubled Gentile converts by demanding circumcision without apostolic command.

Supported by Matthew Poole

Paul attributes his powerful apostolic labor entirely to the effectual grace of God working in him.

Supported by Matthew Henry

v16Psalms 143:2allusion

Old Testament source for 'in thy sight shall no man living be justified.'

Supported by Matthew Poole

v2Galatians 2:9thematic

Identifies those 'of reputation' specifically as James, Cephas, and John, the pillars.

Supported by JFB

v10Acts 11:29thematic

Historical example of Paul and Barnabas being forward to bring relief to the Judean poor.

Supported by John Calvin

v12Acts 10:28thematic

Peter's own vision-informed principle that he should not call any Gentile unclean, which he compromised.

Supported by Matthew Henry

v16Galatians 5:4thematic

Parallel warning that attempting justification by the law makes Christ of no effect.

Supported by JFB

Theological definition of dying with Christ so that those who live should live unto God.

Supported by Matthew Henry

Metaphor of the athletic race to describe Paul's fear of running in vain.

Supported by Matthew Poole

v11Acts 15:30-35thematic

The context of Paul and Peter's ministry together in Antioch where the confrontation occurred.

Supported by John Calvin

v17Romans 6:15thematic

Answers the objection of whether seeking free grace encourages or makes us ministers of sin.

Supported by Matthew Henry

v18Galatians 4:9thematic

Rebuilding the destroyed ritual yoke of bondage is described as returning to weak beggarly elements.

Supported by Matthew Henry

v19Romans 7:4thematic

Explains how believers are dead to the law by Christ's body to bear fruit to God.

Supported by John Calvin

v21Galatians 3:21thematic

Reiterates that if a law could give life, righteousness would indeed be by the law.

Supported by John Calvin