Galatians 2 Study Notes

The Greek noun peritomē means circumcision, and the related verb peritemno means to circumcise, occurring seventeen times in the NT. These two terms refer to the practice of cutting off the foreskin of a male, normally at birth. God chose circumcision as a special sign of the relationship between himself and the covenant people of Israel, starting with Abraham (Gn 17:9-14,22-27).

In Paul’s writings, peritomÄ“ is prominently used in relation to salvation. Some Jewish believers claimed that Gentiles must be circumcised and follow the law of Moses to be saved (see Ac 15:1-35). Paul explained that this was not true of their father Abraham, for he lived before the law of Moses and was declared righteous before he was circumcised. Circumcision made no contribution to Abraham’s relationship with God; that relationship was based on faith (Rm 4:9-25). Both the circumcised and the uncircumcised are saved by faith (Rm 3:30; see Gl 5:6,11; 6:15).

2:12-13 Peter’s fear-based hypocrisy was even more flagrant because, besides eating with the Gentiles in the church at Syrian Antioch, he had been previously instructed by a vision to fellowship with Cornelius, the Gentile (Ac 10). The words of James at the Jerusalem Council did not reflect that he believed it was necessary for Gentiles to be circumcised in order to be Christians (cp. Ac 15:1-5 with Ac 15:13-21), but James did counsel respect by the Gentiles for traditional Jewish practices (Ac 15:20-21). Peter’s hypocrisy swayed the rest of the Jews in the church at Antioch, including Barnabas.

2:14 As soon as Paul determined that the truth of the gospel was hanging in the balance, he confronted Peter (Cephas) in front of everyone (i.e., in a church meeting). Peter’s behavior, in eating Gentile meals prior to the group “from James” arriving in Antioch (vv. 11-12), showed he believed it was right to live like a Gentile among Gentiles. Thus, his later decision to compel the Gentiles in the church at Antioch to live like Jews was seen as inconsistent and hypocritical.

2:15 Theologically, Paul knew all people (not just Gentiles) are sinners (Rm 3:23). He was likely using a phrase Gentile sinners that his opponents, who were Jews by birth and apparently conceited about it, used to describe non-Jews. But because of God’s gracious covenant with Israel, the Jews did have certain spiritual advantages (Rm 9:4-5).

2:16 Justification is a legal idea, meaning “to be declared (not made) righteous.” Faith means trusting in the redemptive work of Jesus Christ on the cross. When Paul speaks of the message we . . . believed, the plural “we” may refer to: (1) “all the brothers” with Paul at that time (1:2); (2) Paul and the Galatians, who believed when they first heard Paul’s preaching (3:2); or (3) both.

2:17 Paul’s opponents in Syrian Antioch and Galatia were apparently depicting his message of being justified by faith in Jesus Christ alone as “lowering” Jews spiritually to the level of being sinners, which somehow would make Christ . . . a promoter of sin (i.e., by making Jews common “sinners”). Paul’s response to this preposterous idea was the strongest possible negation—absolutely not!

2:18 Having believed a law-free gospel of justification by faith, Paul could not go back and rebuild the false gospel message (salvation through “the works of the law”; v. 16) he previously had torn down. If he did this, he would be a lawbreaker in the sense of sinning against grace.

2:19-20 Paul meant by his statement through the law I died to the law that because Jesus died under the law (3:13), Paul was now separated from the law. I died refers to being crucified with Christ, as if the believer died on the cross with Jesus. The Christian continues to live physically, but spiritually this new life is by faith in Christ.

2:21 If it were possible to gain God’s righteousness through keeping the law, the death of Christ on the cross would have been for nothing, but since salvation via the law is not possible, the only alternative is justification by faith in Christ.