Galatians 2

Whether we admit it or not the stroke of death is upon us, and it will be saving wisdom for us to learn to trust not in ourselves but in Him that raiseth the dead.2

A. W. Tozer

⭐ GALATIANS 2 —

I. THE RECEPTION OF PAUL IN JERUSALEM (2:1–10)

Observation

Fourteen years after his first visit, Paul returns to Jerusalem with Barnabas and Titus to confirm the gospel he preaches among the Gentiles. Interpretation Titus, a Greek believer, becomes a test case. He is not compelled to be circumcised — a crucial moment in the debate over whether Gentiles must adopt Jewish customs (Acts 15:1–11). Paul mentions “false brothers” who “slipped in to spy out our freedom.” Freedom — eleutheria (ἐλευθερία, G1657): liberty from bondage (cf. Gal 5:1). Their aim was to drag believers back into slavery. Paul refuses to yield “even for an hour,” showing that gospel truth is non‑negotiable. The Jerusalem leaders — James, Peter, and John — “added nothing” to Paul’s message. They recognized the grace given to him and extended the “right hand of fellowship.” The same gospel is preached to both Jews and Gentiles (Acts 13:46–48).

Illustration

(ONE for the whole section): Think of two architects comparing blueprints for the same building. They lay them side by side and discover the lines match perfectly — no revisions needed. That’s Paul and the Jerusalem apostles: same gospel, same foundation, same structure. The unity wasn’t manufactured; it was discovered.

Application -

The gospel must not be compromised to appease religious pressure. - True unity is built on shared truth, not forced conformity. - Freedom in Christ must be guarded from legalistic distortion. ---

II. THE REBUKE BY PAUL IN ANTIOCH (2:11–21)

Observation

Paul confronts Peter publicly because Peter withdrew from Gentile believers out of fear of the circumcision group.

Interpretation

Peter’s behavior is hypocrisy — hypokrisis (ὑπόκρισις, G5272): acting under a mask. His actions contradicted his convictions (Acts 10:34–35). Paul says Peter was “not walking straight” with the truth of the gospel. The verb means “to walk in a straight line,” implying deviation from gospel truth. Paul declares that a person is not justified by works of the law but through faith in Christ. Justified — dikaioō (δικαιόω, G1344): to declare righteous, a legal verdict (Rom 3:20–28). Faith — pistis (πίστις, G4102): trust, reliance, dependence. “I have been crucified with Christ” uses synestaurōmai (συνεσταύρωμαι, G4957): “crucified together with,” perfect tense — a past event with ongoing results (Rom 6:6; Col 3:3–4). If righteousness could come through the law, “Christ died for nothing.” Legalism empties the cross of its meaning.

Illustration (ONE for the whole section):

Picture a marching band crossing a football field. If the lead marcher drifts even a few inches off the line, the entire formation bends out of shape. Peter’s deviation wasn’t private — his drift pulled others with him. Paul steps in to straighten the line so the whole formation stays aligned with the gospel.

Application -

Hypocrisy occurs when our actions contradict the gospel we believe. - Justification is God’s declaration, not our achievement. - The Christian life is Christ living His life through us. - Legalism undermines the cross; faith exalts it.