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Galatians 2

Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:

But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;

(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

Only they would that we should remember the poor; the same which I also was forward to do.

But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

We who are Jews by nature, and not sinners of the Gentiles,

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

For if I build again the things which I destroyed, I make myself a transgressor.

For I through the law am dead to the law, that I might live unto God.

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

What does Galatians 2:14 mean?

Explanation

Galatians 2:14 captures a confrontation between the Apostle Paul and Peter in the early Church.

The issue at hand was the integration of Gentile (non-Jewish) believers into the Church, which was predominantly Jewish at the time.

Paul accuses Peter of hypocrisy; Peter was living like a Gentile (not strictly following Jewish dietary laws and customs) but was compelling Gentile converts to adhere to Jewish customs, including possibly circumcision and dietary restrictions.

Paul's rebuke emphasizes living according to the "truth of the gospel," which for Paul meant faith in Christ superseded the Old Testament Law as the basis for salvation and Christian living.

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Historical Context

This event likely occurred in Antioch, a hub of early Christianity where Jewish and Gentile Christians mingled.

Judaizers, Jewish Christians who insisted that Gentile Christians must follow Jewish law to be truly saved, influenced Peter to withdraw from fellowship with Gentiles.

Paul saw this as a denial of the gospel's message of unity and equality before God in Christ.

This moment underscores the contentious debate in the early Church regarding the role of Jewish law for Christian believers.

Theological Insights

The verse contributes to several theological concepts:

Justification by Faith: Paul's core message that salvation comes through faith in Jesus Christ, not by following the Law.

Christian Liberty: The freedom from the Old Testament ceremonial Law for believers in Christ. 3.

Unity of Believers: The breaking down of ethnic and cultural barriers within the body of Christ. 4.

Apostolic Authority: Paul's confrontation with Peter indicates his authority as an apostle to correct even Cephas (Peter), a pillar of the Church.

Practical Applications

This verse encourages believers to: 1.

Be consistent in conduct, aligning actions with the truth of the gospel. 2.

Stand against discrimination and divisive practices in the church. 3.

Uphold the principle that cultural practices should not be imposed on others as terms of salvation. 4.

Courageously confront wrongdoings, even if it involves confronting leaders.

Cross-References

Romans 3:28: "Therefore we conclude that a man is justified by faith without the deeds of the law."
Ephesians 2:14: "For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;"
Acts 10:28: "And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean."

Language Study

"Walked not uprightly" (Greek: orthopodeō): to tread a straight path, figuratively means to behave correctly or to act in line with a standard.
"Uprightly" (Greek: orthōs): straightway, rightly, or correctly.
"Compellest" (Greek: anankazō): to necessitate, compel, or constrain by force, influence, or persuasion.

Cultural and Religious Comparisons

Early Christian conflicts over Law and identity parallel debates in other religious traditions regarding adherence to ancient laws versus evolving spiritual paradigms.

For instance, the Protestant Reformation grappled with similar issues of faith vs. works and tradition vs. reform.

Scientific Perspectives

While this verse does not directly intersect with scientific fields, the broader sociological study of religion may examine the dynamics of early Christian community formation, identity, and the psychological consequences of religious conflict on belief and behavior.

Commentaries

Various biblical scholars and theologians provide insight into this verse: 1.

Martin Luther emphasized the doctrine of justification by faith alone, using passages like this to argue against the legalism of the Catholic Church of his day. 2.

John Stott, an evangelical theologian, underlined the significance of Paul's public opposition to Peter, pointing to the importance of truth over false unity. 3.

N.T.

Wright, a New Testament scholar, discusses the historical and social contexts, illuminating how this confrontation was part of the larger struggle over Gentile inclusion in the Church without the burdens of Jewish law.

Galatians 2

Galatians 2

What does Galatians 2:14 mean?

Explanation

Top Rated Galatians Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Galatians 2:14 mean?

Explanation

Top Rated Galatians Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?