An Interpretation of Galatians 2:11-21
Introduction
The book of Galatians presents various themes and issues addressed by Paul. Paul wrote the letter to the Galatians, mainly addressing them on the division between Jews and Gentiles. Galatians 2:11-21 provides a wealth of theological discourse and an explanation on why Jews and Gentiles were to co-exist and unite. It encourages the Galatians to embrace the Gentiles by presenting the story of Paul’s bold condemnation of Peter’s actions. The underlying theme drawn from this text is justification by faith. This paper will analyze the context within which Paul wrote the letter, a summary of the reading and an analysis of the theological teaching brought out. It will then present a personal perspective on the application of the text and its impact.
Contextual Background
The text specifically refers to Peter’s presence in Antioch. Antioch was a significant place since it was there that the disciples were first called Christians (Acts 11:25[New Revised Standard Version]). Antioch was a large city where Jews and Gentiles mixed freely. The church was multicultural and embraced unity.[1] They communed and ate together, just as the habit was for the early Christian Church. However, there was opposition from staunch Jews, specifically strict Jewish Christians. They frowned upon this communion, although their objection did not have a specific basis. Their opposition was not based on the Mosaic law at all. However, Hays opines that the reason for their opposition was the fear that Gentile practices would influence them.[2] They would end up conforming to what the Gentiles did. In verses 1 to 10 of the chapter, Paul describes how the gathering at Jerusalem had agreed that Paul and Barnabas could go to the uncircumcised Gentiles and preach the gospel to them. However, they did not address the issues that were bound to arise as they interacted and had fellowship with the Jews. The interaction was the cause of controversy, which prompted Paul to write to the Galatians.
Summary of the Scripture
The narrative begins with Paul expressing how he opposed Peter when he came to Antioch. The Greek translation of “oppose” is to make a stand against someone[3]. He opposed him to his face and stated that he stood condemnation. This statement meant that even before he confronted him, he stood self-condemned.[4] Paul proceeds to explain that initially, Peter used to eat freely with the Gentiles. However, after men from James arrived, he stopped eating with them and separated himself from them because he was afraid of those who belonged to the circumcision faction. Many Jews saw what he was doing and followed suit. This reaction shows how much Influence Peter had on the other Jews, such that they emulated his actions. It also shows how much a single ideology or wayward action could spread among the Jews, and they would do it without seeking an understanding of why they should do it. Paul refers to Peter’s activities as hypocritical and explains that even Barnabas followed Peter’s actions. In Acts 11:22-24, Luke gives an account of how the believers at Jerusalem had sent Barnabas, the son of encouragement, to Antioch. Barnabas saw what the grace of God had done in Antioch and encouraged the believers to remain faithful and joined them in spreading the gospel, which resulted in addition to their number. Paul’s comment on how Peter’s actions led the Jews astray, even Barnabas, shows how detrimental they were.
Paul condemned Peter’s actions publicly, perhaps to simultaneously correct the rest of the Jewish believers. He explained how Peter, being a Jew, actually acted like a Gentile, and it would be unreasonable for him to expect the Gentiles to act as Jews do. He then explains their Jewish birth and how, although they are Jews, they understand that justification does not come by works but through faith in Jesus Christ. He explains that they have believed in Jesus to be justified by faith and not by works of the law, as no one can get justified by law. He poses the question of whether Christ is a servant of sin if, in their effort to be justified in Christ, they are found to be sinners, and answers in the negative. He follows with a statement on how if he built up what he previously tore down, then it shows that he is a sinner. My understanding of this verse is that the Jews preached a gospel of grace and not law. If, after teaching grace, they turn back and act in a manner that exhibits a focus on justification by the law, then they demonstrate that they are transgressors (παραβάτης): deserters and apostates.[5] This statement shows how serious the actions of the Jews were. The concept of justification arises. Paul explains that he died to the law in order to live for God. He emphasizes that he no longer lives, but Christ lives in him, and that the life he lives is by faith in Jesus Christ, who sacrificed himself for him. Finally, he explains that he does not nullify God’s grace, because if there were a possibility for one to obtain righteousness through the law, then the death of Christ would have no purpose.
Interpretation
- Verses 11-14: Paul’s Stand against Peter
Peter was in Antioch, a city where many Gentiles were converted and joined the fellowship of believers. The church at Antioch was, therefore, made up of both Jews and Gentiles. They interacted and shared meals. Verse 12 explains that Peter used to eat with the Gentiles, which implies that it was a routine act; that he regularly ate with them. The Greek translation, ‘συνεσθίω’, further describes this as associating and living on familiar terms with them.[6] This meaning gives a deeper understanding of Peter’s relations with the Gentiles. He fellowshipped with them, which indicates that he embraced them as members of the household of faith. If he had only eaten with the Gentiles once or non-habitually, we would presume that he had reservations on their Christianity. However, he showed that on his part, he believed that they were his brethren. Jacobus opines that the men from James were not necessarily men sent to Antioch by James but could have been men who shared the same ideas as James.[7] He explains that Paul used James in this context to symbolize the head of Jerusalem. On the other hand, Hays explains that although Paul does not identify them, he indicates that they were a delegation sent from Jerusalem by James to warn Peter against fraternizing with the Gentiles.[8] He posits that although eating with the Jews was not explicitly forbidden under Mosaic law, James would have discouraged the Jews from relating with them since they could easily be lured into the ungodly practices of the Gentiles. I adopt Hay’s description of the men from James. It is highly likely that James sent a delegation to Antioch, and whether they were there to warn Peter or not, he must have known that they were of the circumcision faction. Therefore, he feared that they would observe his actions and report them to James.
Peter drew back from the Gentiles and separated himself from them. This action means that he did not want to be associated with them or viewed as a part of them. Paul explains that the reason for Peter’s actions was that he feared the “circumcision party”.[9] This group comprised of Jews who believed that circumcision was a must for the Gentiles. Hays explains that the circumcision group could not have been the non-Christian Jews and most probably were Christian Jews.[10] This explanation is drawn from reference to other instances where Paul used the term. Jacobus holds a similar view, stating that there were three groups among the Jewish Christians; (a) the circumcision party, who adhered to the law of Moses but were willing to relax it to a small extent for the sake of the Gentiles; the Pharisees who believed; c) the Jews who believed in the law and insisted that it was a measure of salvation.[11] The circumcision faction was the one that Peter feared. I fail to understand Peter’s fear. He was one of the apostles, yet the ideologies of some other apostles made him cower and hide his perceptions. He immediately disassociated himself with the Gentiles who previously fraternized with him and this probably made a statement among them, that the Jews would not consider them to be of the faith as long as they were uncircumcised.
Paul explains how Peter’s acts were hypocritical and caused other Jews to join in his hypocrisy (ὑπόκρισις); arrogance, completely devoid of sincerity. He explained that even Barnabas had joined in their actions. The fact that he singled out Barnabas indicates how highly Peter regarded him. Earlier in the chapter, Barnabas was by his side when he went to Jerusalem to convince the brethren that he should continue with his ministry to the uncircumcised.[12] Ordinarily, Paul would have expected that someone who supported his view that the ministry to the Gentiles was important, would stand out from the other errant Jews and refrain from the hypocritical acts. The Jews’ decision to do what Peter did shows how much the notion that the Gentiles were not to be embraced and accepted even in their uncircumcised state could spread fast and cause a serious shunning of the Gentile believers. It also indicates an underlying notion that justification is by works and adhering to the law, as Paul later addresses. Paul’s reaction to the hypocrisy was a public condemnation. He explains that the actions were not in step with the truth of the gospel and, therefore, asked Peter in from of the other Jews, “If you, though a Jew live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”.[13] In this context, Paul does not suggest complete conversion into Judaism, following all the Mosaic laws.[14] He talks about generally living in a manner that Jews live. Therefore, he addresses the fact that Peter does not fully obey the Mosaic law, and he should not act in a manner that implies that Gentiles should obey it.
- Verses 15-21: Justification
Paul explains justification in a concise manner. Firstly, he refers to the heritage of the Jews. Their ethnic identity bonds them together and sets them apart as descendants of Abraham. He expresses the Jewish idea that anyone who is not of their heritage is a sinner.[15] The Jews and Gentiles are separated purely by their birth. However, Paul proceeds to explain that Jewish Christians have a common understanding that justification is not by works of the law but by faith in Jesus Christ. The essence of this statement is that although Jews are born into the heritage of the chosen people, as compared with the inherently sinful nature of the Gentiles, those Jews who have believed in Jesus Christ agree that they cannot be justified by works of the law but only by faith. He then explains that this knowledge has led them to believe in Jesus to receive this justification since they know that works of the law cannot justify anyone. Paul introduces the concept of justification δικαιόω, which means being made righteous and placed into a “proper legal or moral relationship” with God.[16] He repeatedly refers to the term “justify” which brings a connotation of emphasis.
[1] Richard B. Hays, “The Letter to the Galatians: Introduction, Commentary and Reflections,” in The New Interpreter’s Bible. Volume XI: 2 Corinthians. Galatians. Ephesians. Philippians. Colossians. 1 & 2 Thessalonians. 1 & 2 Timothy. Titus. Philemon (Nashville: Abingdon Press, 2000), 232.
[2] Ibid, 233
[3] Tyndale, “Step Bible,” Tyndale, accessed May 17, 2020, https://www.stepbible.org/?q=version=ESV|reference=Gal.2&options=NVHUG.
[4] Melancthon W. Jacobus, “Paul and His Teaching in Galatians 2:11-21,” The Biblical World 24, no. 5 (1904): 353, doi:10.1086/473485.
[5] Tyndale, “Step Bible”.
[6] Ibid.
[7] Jacobus, “Paul and his teachings in Galatians”, 352.
[8] Hays, “Letter to the Jews,” 234.
[9] Gal 2:12 (NRSV).
[10] Hays, “Letter to the Jews,” 234.
[11] Jacobus, “Paul and his teachings in Galatians”, 352.
[12] Hays, “Letter to the Jews,” 234.
[13] Gal. 2:14
[14] Todd Scacewater, “Galatians 2:11-21 And The Interpretive Context Of “Works Of The Law”,” Journal of the Evangelical Theological Society 56, no. 2 (June 2013), 314, https://www.etsjets.org/files/JETS-PDFs/56/56-2/JETS_56-2_307-323_Scacewater.pdf.
[15] Don Garlington, “Paul’s “Partisan ἐκ” and the Question of Justification in Galatians,” Journal of Biblical Literature 127, no. 3 (2008): 571, doi:10.2307/25610140.
[16] Tyndale, “Step Bible”.