2:1 Paul was converted around A.D. 35. The 14 years he mentions are probably calculated from the time of his conversion. Therefore, this trip to Jerusalem was not his first. Most likely, he made his first trip to Jerusalem around A.D. 38 (see Acts 9:26-30), and other trips to Jerusalem in approximately A.D. 44 (Acts 11:29, 30; Galatians 2:1-10), A.D. 49/50 (Acts 15), A.D. 52 (Acts 18:22), and A.D. 57 (Acts 21:15ff). Paul probably visited Jerusalem on several other occasions as well.
2:1 Barnabas and Titus were two of Paul’s close friends. Barnabas and Paul visited Galatia together on their first missionary journey. Paul wrote a personal letter to Titus, a faithful believer and church leader serving on the island of Crete (see the book of Titus). For more information on Barnabas, see his profile in Acts 13, p. 2411. For more information on Titus, see the letter Paul wrote to him in the New Testament.
2:1 After his conversion, Paul spent many years preparing for the ministry to which God had called him. This preparation period included time alone with God (1:16, 17), as well as time conferring with other Christians. Often new Christians, in their zeal, want to begin a full-time ministry without investing the necessary time studying the Bible and learning from qualified teachers. We need not wait to share Christ with our friends, but we may need more preparation before embarking on a special ministry, whether volunteer or paid. While we wait for God’s timing, we should continue to study, learn, and grow.
2:2 God told Paul, through a revelation, to confer with the church leaders in Jerusalem about the message he was preaching to the Gentiles, so they would understand and approve of what he was doing. The essence of Paul’s message to both Jews and Gentiles was that God’s salvation is offered to all people regardless of race, sex, nationality, wealth, social standing, educational level, or anything else. Anyone can be forgiven by trusting in Christ (see Romans 10:8-13).
2:2, 3 Even though God had specifically sent him to the Gentiles (Acts 9:15, 16), Paul needed to discuss his message with the leaders of the Jerusalem church (Acts 15). This meeting prevented a major split in the church, and it formally acknowledged the apostles’ approval of Paul’s preaching. Sometimes we avoid conferring with others because we fear that problems or arguments may develop. Instead, we should openly discuss our plans and actions with friends, counselors, and advisers. Good communication helps everyone understand the situation better, it reduces gossip, and it builds unity in the church.
2:3-5 When Paul took Titus, a Greek Christian, to Jerusalem, the Judaizers (“false brethren”) said that Titus should be circumcised. Paul adamantly refused to give in to their demands. The apostles agreed that circumcision was an unnecessary rite for Gentile converts. Several years later, Paul circumcised Timothy, another Greek Christian (Acts 16:3). Unlike Titus, however, Timothy was half Jewish. Paul did not deny Jews the right to be circumcised; he was simply saying that Gentiles should not be asked to become Jews before becoming Christians.
2:4 These “false brethren” were most likely from the party of the Pharisees (Acts 15:5). These were the strictest religious leaders of Judaism, some of whom had been converted. We don’t know if these were representatives of well-meaning converts or of those trying to pervert Christianity. Most commentators agree that neither Peter nor James had any part in this conspiracy.
2:5 We normally think of taking a stand against those who might lead us into immoral behavior, but Paul had to take a hard line against the most moral of people. We must not give in to those who make the keeping of man-made standards a condition for salvation, even when such people are morally upright or in respected positions.
2:6 It’s easy to rate people on the basis of their official status and to be intimidated by powerful people. But Paul was not intimidated by those “who seemed to be somewhat,” because all believers are equal in Christ. We should show respect for our spiritual leaders, but our ultimate allegiance must be to Christ. We are to serve him with our whole being. God doesn’t rate us according to our status; he looks at the attitude of our hearts (1 Samuel 16:7). We should encourage leaders who show humility and a heartfelt desire to please God.
2:7-9 The church leaders (“pillars”)—James (the half-brother of Jesus, not the apostle), Peter (Cephas), and John—realized that God was using Paul to reach the Gentiles, just as Peter was being used so greatly to reach the Jews. After hearing Paul’s message, they gave Paul and Barnabas their approval to continue working among the Gentiles.
2:10 The apostles were referring to the poor of Jerusalem. While many Gentile converts were financially comfortable, the Jerusalem church had suffered from the effects of a severe famine in Palestine (see Acts 11:28-30) and was struggling. So on his journeys, Paul had gathered funds for the Jewish Christians (Acts 24:17; Romans 15:25-29; 1 Corinthians 16:1-4; 2 Corinthians 8). The need for believers to care for the poor is a constant theme in Scripture. But often we do nothing, caught up in meeting our own needs and desires. Perhaps we don’t see enough poverty to remember the needs of the poor. The world is filled with poor people, here and in other countries. What can you do to help?
2:11 This was Antioch of Syria (distinguished from Antioch in Pisidia), a major trade center in the ancient world. Heavily populated by Greeks, it eventually became a strong Christian center. In Antioch the believers were first called Christians (Acts 11:26). Antioch of Syria became the headquarters for the Gentile church and was Paul’s base of operations.
2:11ff The Judaizers accused Paul of watering down the gospel to make it easier for Gentiles to accept, while Paul accused the Judaizers of nullifying the truth of the gospel by adding conditions to it. The basis of salvation was the issue: Is salvation through Christ alone, or does it come through Christ and adherence to the law? The argument came to a climax when Peter, Paul, the Judaizers, and some Gentile Christians all gathered together in Antioch to share a meal. Peter probably thought that by staying away from the Gentiles, he was promoting harmony—he did not want to offend James and the Jewish Christians. James had a very prominent position and presided over the Jerusalem council (Acts 15). But Paul charged that Peter’s action violated the gospel. By joining the Judaizers, Peter was supporting their claim that Christ was not sufficient for salvation. Compromise is an important element in getting along with others, but we should never compromise the truth of God’s Word. If we feel we have to change our Christian beliefs to match those of our companions, we are on dangerous ground.
2:11, 12 Although Peter was a leader of the church, he was acting like a hypocrite. He knew better, yet he was driven by fear of what James and the others would think. Proverbs 29:25 says, “The fear of man bringeth a snare.” Paul knew that he had to confront Peter before his actions damaged the church. So, Paul publicly opposed Peter. Note, however, that Paul did not go to the other leaders, nor did he write letters to the churches telling them not to follow Peter’s example. Instead, he opposed Peter face to face. Sometimes sincere Christians, even Christian leaders, make mistakes. And it may take other sincere Christians to get them back on track. If you are convinced that someone is doing harm to himself/herself or the church, try the direct approach. There is no place for backstabbing in the body of Christ.
2:15, 16 If the Jewish laws cannot justify us, why should we still obey the Ten Commandments and other Old Testament laws? We know that Paul was not saying the law is bad, because in another letter he wrote, “The law is holy, and the commandment holy, and just, and good” (Romans 7:12). Instead, he is saying that the law can never make us acceptable to God. The law still has an important role to play in the life of a Christian. The law (1) guards us from sin by giving us standards for behavior; (2) convicts us of sin, leaving us the opportunity to ask for God’s forgiveness; and (3) drives us to trust in the sufficiency of Christ, because we can never keep the Ten Commandments perfectly. The law cannot possibly save us. But after we become Christians, it can guide us to live as God requires.
2:17-19 Through studying the Old Testament Scriptures, Paul realized that he could not be saved by obeying God’s laws. The prophets knew that God’s plan of salvation did not rest on keeping the law (see the chart in chapter 3, p. 2599 for references). Because we have all been infected by sin, we cannot keep God’s laws perfectly. Fortunately, God has provided a way of salvation that depends on Jesus Christ, not on our own efforts. Even though we know this truth, we must guard against the temptation of using service, good deeds, charitable giving, or any other effort as a substitute for faith.
2:19, 20 How have our old selves been crucified with Christ? Legally, God looks at us as if we had died with Christ. Because our sins died with him, we are no longer condemned (Colossians 2:13-15). Relationally, we have become one with Christ, and his experiences are ours. Our Christian life began when, in unity with him, we died to our old life (see Romans 6:5-11). In our daily life, we must regularly crucify sinful desires that keep us from following Christ. This, too, is a kind of dying with him (Luke 9:23-25).
And yet the focus of Christianity is not on dying but on living. Because we have been crucified with Christ, we have also been raised with him (Romans 6:5). Legally, we have been reconciled with God (2 Corinthians 5:19) and are free to grow into Christ’s likeness (Romans 8:29). And in our daily life, we have Christ’s resurrection power as we continue to fight sin (Ephesians 1:19, 20). We are no longer alone, for Christ lives in us—he is our power for living and our hope for the future (Colossians 1:27).
2:21 Believers today may still be in danger of acting as if there was no need for Christ to die. How? By replacing Jewish legalism with their own brand of Christian legalism, they are giving people extra laws to obey. By believing they can earn God’s favor by what they do, they are not trusting completely in Christ’s work on the cross. By struggling to appropriate God’s power to change them (sanctification), they are not resting in God’s power to save them (justification). If we could be saved by being good, then Christ would not have had to die. But the cross is the only way to salvation.