Galatians 2 - Not I, but Christ: Living the Christian Life

Review: Ch 1

Overview: Avoiding Both Extremes

1 - Forcing Others to Comply (1-10)

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 mentions “circumcision” and “uncircumcision” several times in this chapter, but what do those words mean? “Circumcision” refers to a special command that God gave to the Jews in the Old Testament – obedience set them apart as God’s chosen nation (Genesis 17:9-10). Paul uses the word “circumcision” to refer to Jewish believers. “Uncircumcision,” by contrast, refers to Gentiles (people of any other race than Jewish). The words “Jew” and “Gentile” also appear throughout this chapter. Paul had to deal face-to-face with a conflict between the two groups in the church. After spending time preaching to Gentiles, Paul went to Jerusalem. While he was there, false teachers started demanding that Titus (a Greek man serving with Paul) be circumcised; in other words, they wanted to force a Gentile believer to submit to Jewish custom and tradition. Paul strongly withstood this pressure, knowing that it would lead to bondage. The leaders in the Jerusalem church understood that Paul was God’s special missionary to Gentiles (Acts 9:15) and they gladly supported him in his gospel preaching.

What are some examples of legitimate unity, and of artificial unity?

2 - Pretending to Be “Holy” (11-14)

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. 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?”

Unfortunately, the story doesn’t stop there. Peter (whose ministry was primarily to Jews) failed to stand up to the pressure from the false teachers. He normally enjoyed fellowship with Gentile Christians, but when some Jewish Christians came to visit, Peter spent time with them and abandoned the Gentiles. Paul actually had to stand up and confront Peter in front of everyone! What made this error so important? At the heart of the circumcision vs. uncircumcision conflict, the truth of the gospel was at stake. This is important: we normally define “out of step” as someone breaking the rules. Paul uses that phrase here to describe people who added too many rules.

How are we tempted to walk “out of step” with the Gospel? In what ways to we put on artificially “holy” behavior to impress others?

3 - Our Works Don’t Justify Us (15-21)

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

Beginning in verse 16, Paul explains that requiring people to make external changes (like circumcision) doesn’t save them. When he writes about being “justified,” he is talking about salvation: God takes away a man’s sin and gives him Jesus Christ’s righteousness instead. “This trade isn’t the result of law-keeping or good works,” Paul says, “It is by faith – believing in Jesus Christ.” This is key to understanding the “purity of the gospel” that chapter 1 presents. The conflict wasn’t just ethnic (Jews and Gentiles); it was really a theological struggle between “what I can do” (works of the Law) and “what Christ already did” (justification by faith). Some Christians were worried that if Paul preached that salvation was not based on obeying the Law and doing good works, people might think that sin was acceptable! Paul’s answer to that accusation is powerful: “May it never be! On the contrary, if I preached that obeying the Old Testament Law was necessary for salvation, I would be the sinner!” In verse 20, he brings the matter to the balanced conclusion: salvation is by faith (not by works of the Law) and it results in good works (Christ living in me).

Family Application Question: I get that babies, toddlers, children who don’t believe yet - they don’t understand the experiential power and vitality of Jesus’ life in us, but we still want to teach them obedience and respect for legitimate authority. How do you train pre-converted children to behave well without having to retrain them to let Christ live through them later? Is there a balance between training good behavior and facilitating effort-based “holiness?”

Key Verse: Gal 2.20

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.

Application

Externalism is not real Christian life.

Paul does not turn his back on standards of right living and obedience, but he does strongly teach that external rules are worthless apart from the enabling life of Christ. If you are trying to be a successful Christian in your own strength, you are on the wrong path. Examine your heart and life: first ask yourself if the things that you do are obedient to God, then look closely at your motive and your strength. If your motive is people-pleasing or your strength is your own effort and will-power, your heart needs to change. Realize that Christ living in you is the only means to right living and do right by faith, not self-strength.

Human efforts are not real Christian life.

Throughout your life, you’ll meet other Christians who are different from you: some will have higher standards than you, some will seem to have more freedom. How should you react to these people? Galatians 2 warns us about some wrong reactions. When you meet people who live by stricter rules than you, don’t be hypocritically pious in order to impress them. Continue to live in the Christ-filled obedience that God’s Word teaches you. And if you meet Christians whose lifestyle is less strict than yours, do not condemn them or demand that they be like you. Again, continue to live a Christ-filled life and love them.

Christ living in us is real Christian life.

For Paul’s longer explanation of getting along with Christians who act differently, read I Corinthians 8-10.

Conclusion

Paul rebuked false brothers who opposed liberty, so we must not force others into a strict external mold.

Paul rebuked Peter for hypocrisy under pressure, so we must not pretend to be someone we’re not for vain approval.

Christ lives in you: this is the Christian life.