Galatians 2 Commentary: Justification by Faith
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.
Galatians 2 is a pivotal chapter in Paul's letter, building upon the foundation laid in Galatians 1. In the first chapter, Paul defended his apostleship and the divine origin of his gospel. Now, in Galatians 2, he demonstrates the unity of his message with that of the other apostles, while also addressing a critical conflict that highlights the core issue of justification by faith. This chapter reveals the heart of the gospel message: salvation is found only through faith in Christ, not through adherence to the law. It is through faith in Jesus that we are made righteous before God.
Affirmation in Jerusalem (Galatians 2:1-10)
Fourteen years after his initial conversion and ministry, Paul, accompanied by Barnabas and Titus, journeyed to Jerusalem (Galatians 2:1). This visit served a crucial purpose: to present the gospel he preached among the Gentiles to the established leaders of the church, including James, Peter, and John (Galatians 2:2). Paul understood the importance of aligning his message with theirs to ensure the unity of the church and the authenticity of his ministry.
He met privately with the key leaders to present the gospel that he preached to the Gentiles, emphasizing justification before God and growth in sanctification. This wasn’t about seeking their approval, but rather ensuring a united front against those who sought to distort the gospel.
A significant test arose concerning Titus, a Greek believer. Some "false brothers" (Galatians 2:4), those who had infiltrated the church with the intention of undermining the freedom found in Christ, insisted that Titus be circumcised according to Jewish law. These individuals sought to enslave the Gentile believers to legalism, attempting to impose the Mosaic law upon them. Paul staunchly resisted this demand, recognizing that submitting to such requirements would imply that salvation was not entirely through faith in Christ alone. Even Titus, a Greek, was not compelled to be circumcised (Galatians 2:3). He knew submitting to it could add nothing to the standing Christ had obtained for him before God. Thus, Titus serves as an object lesson of Gentile salvation and ministry involvement apart from the law.
The Jerusalem leaders, recognizing the grace of God at work in Paul's ministry to the Gentiles (Galatians 2:7-8), extended to him and Barnabas "the right hand of fellowship" (Galatians 2:9). This act signified their full agreement and partnership in spreading the gospel. They acknowledged that just as Peter had been entrusted and empowered by God to preach the gospel to the circumcised, the same was true of Paul on behalf of the uncircumcised. Though each was ministering primarily to different audiences (Jews and Gentiles), their gospel was the same: circumcision was not required to be saved. Salvation is by grace apart from works (see Titus 3:5). James, Cephas (Peter), and John—those who had been part of Jesus’s original inner circle of apostles, the pillars of the Jerusalem church—fully acknowledged Paul’s gospel ministry and extended the right hand of fellowship to Paul and Barnabas (Galatians 2:9). Thus, they were all in full agreement on the gospel.
The apostles only requested that Paul and Barnabas remember the poor (Galatians 2:10), a concern that resonated deeply with Paul, who was already dedicated to this cause. This emphasis on caring for the vulnerable reflects the practical outworking of the gospel in society. In the Old Testament, God regularly showed concern for the poor and oppressed. He commanded Israel to show compassion and care to the marginalized, including widows and orphans (see Exodus 22:22; 23:6; Leviticus 19:10; Deuteronomy 10:18; 15:7-8; Proverbs 22:22-23; 28:27; Isaiah 1:17), and he commands the church to do the same (see James 1:27; 2:15-16; 1 John 3:17). His agenda should be our agenda. We should “remember the poor.”
Confrontation in Antioch (Galatians 2:11-14)
Despite the agreement in Jerusalem, a significant challenge arose in Antioch when Peter visited. Initially, Peter freely associated with Gentile believers, even sharing meals with them, a practice that defied traditional Jewish customs (Galatians 2:12). Jews didn’t eat with Gentiles for religious and racial reasons. Both Gentiles and their food were considered unclean, unholy. To fellowship with Gentiles over a meal would make Jews spiritually unclean before God. But one day God showed Peter a vision of various unclean animals and commanded him to eat (see Acts 10:9-13). Even though Jesus had “declared all foods clean” (Mark 7:19), Peter hadn’t yet gotten the message. He refused the Lord’s command (see Acts 10:14). As a faithful Jew, he had never eaten unclean foods and wasn’t about to start. But to his hesitation God responded, “What God has made clean, do not call impure” (Acts 10:15). God wasn’t merely teaching Peter that he could eat any kind of food, but that he could eat with any kind of person. All are equal before God. Peter learned this when God directed him to the home of a Roman centurion who believed the gospel and received the Holy Spirit (see Acts 10:44-46). God was willing to give his Holy Spirit even to Gentiles who would repent and believe in the atoning sacrifice of Jesus. This, in fact, was the point of the vision. “Now I truly understand,” Peter declared, “that God doesn’t show favoritism” (Acts 10:34). Peter adjusted his agenda to God’s.
However, when some Jewish Christians arrived from James, Peter, fearing their disapproval, withdrew from the Gentile believers (Galatians 2:12). Peter regularly ate with the Gentiles (Galatians 2:12), which is a detail that sounds rather mundane until we have a grasp of related historical and biblical background. But then certain men came, those of the circumcision party, devout Jews. Whatever they said to Peter, they clearly found his behavior inappropriate. Perhaps they said, “Of course we ‘accept’ the Gentile Christians, Peter. But we need to maintain our Jewish identity. Sure we’re all equal. But we need to be ‘separate but equal.’” And at that moment, because he feared these Jews (Galatians 2:12), Peter failed. He separated himself from his Gentile brothers in Christ, and the rest of the Jews. Even Barnabas, a Jew who had grown up in Cyprus among Gentiles (see Acts 4:36), joined his hypocrisy (Galatians 2:13). They thus became hypocrites, preaching about the unifying nature of the gospel message but living contrary to that message.
This act of hypocrisy deeply troubled Paul, who publicly rebuked Peter (Galatians 2:11, 14). Paul recognized that Peter's behavior contradicted the very essence of the gospel, implying that Gentile believers were somehow inferior or required to adhere to Jewish customs to be fully accepted. Peter hadn’t merely committed a social faux pas. He was deviating from the truth of the gospel. It had been undermined by his behavior. Through Christ’s atoning work, he made peace between Jews and Gentiles, tearing down the wall that divided them and creating “one new man from the two” (Ephesians 2:14-15). But by his actions, Peter had built the wall again, because others started following his lead. Peter tripped, the rest of the Jewish Christians stumbled over him, and the reconciling truth of the gospel was put in jeopardy. Peter was their spiritual leader, and what happened in this case is a reminder that a mist in the pulpit will always result in a fog in the pew.
Paul swung into action. He confronted Peter in front of everyone. Why the public confrontation? Peter’s sin had been public, and he had led others into sin. Therefore, the public harm to the gospel had to be put right publicly. Paul shone a light on Peter’s hypocrisy. Though a Jew, Peter lived like a Gentile—that is, he didn’t practice Judaism in order to be made right with God. Yet, by his recent actions he was compelling Gentiles to live like Jews. Gentiles watching Peter would have thought, “In order to fellowship with Jewish Christians, I guess we need to adopt Jewish practices like the food laws and circumcision.” Such thinking would have convinced them that the gospel hadn’t really worked and that racial unity and right standing before God would only result from keeping the law. This was the same danger that confronted the Galatians. Legalism leads to hypocrisy, disrupting the gospel’s power to produce racial harmony.
Paul's question, "If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to follow Jewish customs?" (Galatians 2:14) encapsulates the heart of the issue. It highlights the absurdity of imposing legalistic requirements on those who are already justified by faith in Christ.
Justification by Faith Alone (Galatians 2:15-21)
Following the confrontation with Peter, Paul articulates the core doctrine of justification by faith, the central theme of the entire letter to the Galatians. He begins by stating that both Jews and Gentiles recognize that a person is not justified by works of the law but through faith in Jesus Christ (Galatians 2:16). A person is not justified—declared righteous—by the works of the law. We are not made right with God by obedience to the law but by faith in Jesus Christ, whether we are Jews or Gentiles (Galatians 2:16).
Paul emphasizes that even those who are born Jewish, like himself and Peter, must rely on faith in Christ for justification. If righteousness could be attained through the law, then Christ's death would have been unnecessary (Galatians 2:21). If obedience to the law is sufficient to make us righteous before God, to enable us to successfully live the Christian life, and to unite us as his people, then Christ died for nothing. In truth, the Son of God gave his life on the cross so that we might be justified—declared righteous—before God and become “one in Christ Jesus” (3:28). To claim that both righteousness and identity as God’s people are obtainable through the law is to negate the work of the grace of God. Grace is sufficient for “every good work” (2 Corinthians 9:8).
Paul then shares his personal testimony of being "crucified with Christ" (Galatians 2:20). This powerful statement signifies a complete identification with Christ in his death and resurrection. Through faith, Paul died to the law, freeing him to live for God. Paul makes clear what happened to him (and to us) at the moment of salvation: Through the law I died to the law. God’s holy law required death for sinners, but Jesus Christ served as our substitute. He bore the wrath of God and died in our place so that we might live for God—not so that we would satisfy our own racial or religious biases (Galatians 2:19).
He declares, "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me" (Galatians 2:20). This is the substitutionary life of Christ, which is the key to victorious Christian living (see Romans 5:10). My identity in Christ is the most important thing about me. Everything else is secondary. We must die to any identity we have that is independent of Christ.
This verse encapsulates the essence of the Christian life: a life lived in union with Christ, empowered by his grace, and motivated by his love.
When I place racial or ethnic identity above my identity in Christ (as Peter did), I forget God’s amazing grace. I forget the Son of God, who loved me and gave himself for me so that I might be reconciled to God and reconciled to others. We have been called to live by faith in Christ (Galatians 2:20)—to be visible and verbal followers of Christ in all we do. This kingdom identity in Christ puts my racial identity into proper perspective. The cross is not merely a historical event; it affects contemporary life, as well as social and racial relationships.
Ultimately, Paul's message is clear: salvation and sanctification come through faith and not through law keeping (Galatians 2:5). Spirituality, then, does not come from performing an external list of rules (this is at the heart of legalism); rather, it comes from the internal flow of grace in and through the life of the believer. In order to live under grace, we must die to the law (see Romans 7:1-4).
Galatians 2 stands as a powerful testament to the truth of justification by faith alone. It challenges us to examine our own hearts and ensure that we are not relying on our own works or adhering to legalistic requirements in an attempt to earn God's favor. Instead, we are called to embrace the freedom and grace that are found in Christ alone, living a life that is motivated by his love and empowered by his Spirit.
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.
Galatians 2 is a pivotal chapter in Paul's letter, building upon the foundation laid in Galatians 1. In the first chapter, Paul defended his apostleship and the divine origin of his gospel. Now, in Galatians 2, he demonstrates the unity of his message with that of the other apostles, while also addressing a critical conflict that highlights the core issue of justification by faith. This chapter reveals the heart of the gospel message: salvation is found only through faith in Christ, not through adherence to the law. It is through faith in Jesus that we are made righteous before God.
Affirmation in Jerusalem (Galatians 2:1-10)
Fourteen years after his initial conversion and ministry, Paul, accompanied by Barnabas and Titus, journeyed to Jerusalem (Galatians 2:1). This visit served a crucial purpose: to present the gospel he preached among the Gentiles to the established leaders of the church, including James, Peter, and John (Galatians 2:2). Paul understood the importance of aligning his message with theirs to ensure the unity of the church and the authenticity of his ministry.
He met privately with the key leaders to present the gospel that he preached to the Gentiles, emphasizing justification before God and growth in sanctification. This wasn’t about seeking their approval, but rather ensuring a united front against those who sought to distort the gospel.
A significant test arose concerning Titus, a Greek believer. Some "false brothers" (Galatians 2:4), those who had infiltrated the church with the intention of undermining the freedom found in Christ, insisted that Titus be circumcised according to Jewish law. These individuals sought to enslave the Gentile believers to legalism, attempting to impose the Mosaic law upon them. Paul staunchly resisted this demand, recognizing that submitting to such requirements would imply that salvation was not entirely through faith in Christ alone. Even Titus, a Greek, was not compelled to be circumcised (Galatians 2:3). He knew submitting to it could add nothing to the standing Christ had obtained for him before God. Thus, Titus serves as an object lesson of Gentile salvation and ministry involvement apart from the law.
The Jerusalem leaders, recognizing the grace of God at work in Paul's ministry to the Gentiles (Galatians 2:7-8), extended to him and Barnabas "the right hand of fellowship" (Galatians 2:9). This act signified their full agreement and partnership in spreading the gospel. They acknowledged that just as Peter had been entrusted and empowered by God to preach the gospel to the circumcised, the same was true of Paul on behalf of the uncircumcised. Though each was ministering primarily to different audiences (Jews and Gentiles), their gospel was the same: circumcision was not required to be saved. Salvation is by grace apart from works (see Titus 3:5). James, Cephas (Peter), and John—those who had been part of Jesus’s original inner circle of apostles, the pillars of the Jerusalem church—fully acknowledged Paul’s gospel ministry and extended the right hand of fellowship to Paul and Barnabas (Galatians 2:9). Thus, they were all in full agreement on the gospel.
The apostles only requested that Paul and Barnabas remember the poor (Galatians 2:10), a concern that resonated deeply with Paul, who was already dedicated to this cause. This emphasis on caring for the vulnerable reflects the practical outworking of the gospel in society. In the Old Testament, God regularly showed concern for the poor and oppressed. He commanded Israel to show compassion and care to the marginalized, including widows and orphans (see Exodus 22:22; 23:6; Leviticus 19:10; Deuteronomy 10:18; 15:7-8; Proverbs 22:22-23; 28:27; Isaiah 1:17), and he commands the church to do the same (see James 1:27; 2:15-16; 1 John 3:17). His agenda should be our agenda. We should “remember the poor.”
Confrontation in Antioch (Galatians 2:11-14)
Despite the agreement in Jerusalem, a significant challenge arose in Antioch when Peter visited. Initially, Peter freely associated with Gentile believers, even sharing meals with them, a practice that defied traditional Jewish customs (Galatians 2:12). Jews didn’t eat with Gentiles for religious and racial reasons. Both Gentiles and their food were considered unclean, unholy. To fellowship with Gentiles over a meal would make Jews spiritually unclean before God. But one day God showed Peter a vision of various unclean animals and commanded him to eat (see Acts 10:9-13). Even though Jesus had “declared all foods clean” (Mark 7:19), Peter hadn’t yet gotten the message. He refused the Lord’s command (see Acts 10:14). As a faithful Jew, he had never eaten unclean foods and wasn’t about to start. But to his hesitation God responded, “What God has made clean, do not call impure” (Acts 10:15). God wasn’t merely teaching Peter that he could eat any kind of food, but that he could eat with any kind of person. All are equal before God. Peter learned this when God directed him to the home of a Roman centurion who believed the gospel and received the Holy Spirit (see Acts 10:44-46). God was willing to give his Holy Spirit even to Gentiles who would repent and believe in the atoning sacrifice of Jesus. This, in fact, was the point of the vision. “Now I truly understand,” Peter declared, “that God doesn’t show favoritism” (Acts 10:34). Peter adjusted his agenda to God’s.
However, when some Jewish Christians arrived from James, Peter, fearing their disapproval, withdrew from the Gentile believers (Galatians 2:12). Peter regularly ate with the Gentiles (Galatians 2:12), which is a detail that sounds rather mundane until we have a grasp of related historical and biblical background. But then certain men came, those of the circumcision party, devout Jews. Whatever they said to Peter, they clearly found his behavior inappropriate. Perhaps they said, “Of course we ‘accept’ the Gentile Christians, Peter. But we need to maintain our Jewish identity. Sure we’re all equal. But we need to be ‘separate but equal.’” And at that moment, because he feared these Jews (Galatians 2:12), Peter failed. He separated himself from his Gentile brothers in Christ, and the rest of the Jews. Even Barnabas, a Jew who had grown up in Cyprus among Gentiles (see Acts 4:36), joined his hypocrisy (Galatians 2:13). They thus became hypocrites, preaching about the unifying nature of the gospel message but living contrary to that message.
This act of hypocrisy deeply troubled Paul, who publicly rebuked Peter (Galatians 2:11, 14). Paul recognized that Peter's behavior contradicted the very essence of the gospel, implying that Gentile believers were somehow inferior or required to adhere to Jewish customs to be fully accepted. Peter hadn’t merely committed a social faux pas. He was deviating from the truth of the gospel. It had been undermined by his behavior. Through Christ’s atoning work, he made peace between Jews and Gentiles, tearing down the wall that divided them and creating “one new man from the two” (Ephesians 2:14-15). But by his actions, Peter had built the wall again, because others started following his lead. Peter tripped, the rest of the Jewish Christians stumbled over him, and the reconciling truth of the gospel was put in jeopardy. Peter was their spiritual leader, and what happened in this case is a reminder that a mist in the pulpit will always result in a fog in the pew.
Paul swung into action. He confronted Peter in front of everyone. Why the public confrontation? Peter’s sin had been public, and he had led others into sin. Therefore, the public harm to the gospel had to be put right publicly. Paul shone a light on Peter’s hypocrisy. Though a Jew, Peter lived like a Gentile—that is, he didn’t practice Judaism in order to be made right with God. Yet, by his recent actions he was compelling Gentiles to live like Jews. Gentiles watching Peter would have thought, “In order to fellowship with Jewish Christians, I guess we need to adopt Jewish practices like the food laws and circumcision.” Such thinking would have convinced them that the gospel hadn’t really worked and that racial unity and right standing before God would only result from keeping the law. This was the same danger that confronted the Galatians. Legalism leads to hypocrisy, disrupting the gospel’s power to produce racial harmony.
Paul's question, "If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to follow Jewish customs?" (Galatians 2:14) encapsulates the heart of the issue. It highlights the absurdity of imposing legalistic requirements on those who are already justified by faith in Christ.
Justification by Faith Alone (Galatians 2:15-21)
Following the confrontation with Peter, Paul articulates the core doctrine of justification by faith, the central theme of the entire letter to the Galatians. He begins by stating that both Jews and Gentiles recognize that a person is not justified by works of the law but through faith in Jesus Christ (Galatians 2:16). A person is not justified—declared righteous—by the works of the law. We are not made right with God by obedience to the law but by faith in Jesus Christ, whether we are Jews or Gentiles (Galatians 2:16).
Paul emphasizes that even those who are born Jewish, like himself and Peter, must rely on faith in Christ for justification. If righteousness could be attained through the law, then Christ's death would have been unnecessary (Galatians 2:21). If obedience to the law is sufficient to make us righteous before God, to enable us to successfully live the Christian life, and to unite us as his people, then Christ died for nothing. In truth, the Son of God gave his life on the cross so that we might be justified—declared righteous—before God and become “one in Christ Jesus” (3:28). To claim that both righteousness and identity as God’s people are obtainable through the law is to negate the work of the grace of God. Grace is sufficient for “every good work” (2 Corinthians 9:8).
Paul then shares his personal testimony of being "crucified with Christ" (Galatians 2:20). This powerful statement signifies a complete identification with Christ in his death and resurrection. Through faith, Paul died to the law, freeing him to live for God. Paul makes clear what happened to him (and to us) at the moment of salvation: Through the law I died to the law. God’s holy law required death for sinners, but Jesus Christ served as our substitute. He bore the wrath of God and died in our place so that we might live for God—not so that we would satisfy our own racial or religious biases (Galatians 2:19).
He declares, "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me" (Galatians 2:20). This is the substitutionary life of Christ, which is the key to victorious Christian living (see Romans 5:10). My identity in Christ is the most important thing about me. Everything else is secondary. We must die to any identity we have that is independent of Christ.
This verse encapsulates the essence of the Christian life: a life lived in union with Christ, empowered by his grace, and motivated by his love.
When I place racial or ethnic identity above my identity in Christ (as Peter did), I forget God’s amazing grace. I forget the Son of God, who loved me and gave himself for me so that I might be reconciled to God and reconciled to others. We have been called to live by faith in Christ (Galatians 2:20)—to be visible and verbal followers of Christ in all we do. This kingdom identity in Christ puts my racial identity into proper perspective. The cross is not merely a historical event; it affects contemporary life, as well as social and racial relationships.
Ultimately, Paul's message is clear: salvation and sanctification come through faith and not through law keeping (Galatians 2:5). Spirituality, then, does not come from performing an external list of rules (this is at the heart of legalism); rather, it comes from the internal flow of grace in and through the life of the believer. In order to live under grace, we must die to the law (see Romans 7:1-4).
Galatians 2 stands as a powerful testament to the truth of justification by faith alone. It challenges us to examine our own hearts and ensure that we are not relying on our own works or adhering to legalistic requirements in an attempt to earn God's favor. Instead, we are called to embrace the freedom and grace that are found in Christ alone, living a life that is motivated by his love and empowered by his Spirit.