(From: GALATIANS #2 - 1:10-2:21)
C. 1:10-2:21 PAUL JUSTIFIES HIS STEWARDSHIP OF THE GOSPEL
1. 1:10-12 PAUL'S GOSPEL MEETS REVELATION STANDARDS
a. 1:10 MARK OF A TRUE SERVANT: OBEYS CHRIST
ARti gar anTHROpous PEItho , e ton TheON? e zeTO  anTHROpois aRESkein ?
For am I now seeking men's favor, or :God's? or am I seeking to please men?
ei Eti anTHROpois Eres-kon , ChrisTOU DOUlos ouk an Emen.
if I were pleasing men, I should not be Christ's bondman.
b. 1:11 THE TRUE GOSPEL DOES NOT ORIGINATE WITH MEN
gnoRIzogar huMIN, a-delPHOI, to eu-agGEli-on to eu-ag-ge-lisTHEN hup' eMOU,
But I make known to you, brethren, as to the gospel which was preached by me,
HOti ouk EStin kaTA ANthro-pon.
that it is not after man.
c. 1:12 THE TRUE GOSPEL COMES BY REVELATION FROM JESUS
ouDE gar eGO paRA anTHROpou paREla-bon auTO,
For neither did I receive it from man,
OUte e-diDACHthen , alLA di' a-po-kaLUpse-os IeSOU ChrisTOU.
nor was I taught it, but through revelation of Jesus Christ.
2. 1:13-2:14 PAUL'S CONSISTENCY TO REVELATION VERSUS JUDAIZING HYPOCRISY
a. 1:13-14 PAUL'S UNREGENERATE BACKGROUND: A JUDAIZING PERSECUTOR
E-KOU-sa-te gar ten eMEN a-na-stroPHEN po-te en toIou-da-isMO,
For you have heard of my former conduct in :Judaism,
HOti kath' hu-per-boLEN  eDIokon  ten ek-kleSIan tou TheOU, kai ePORthoun  auTEN:
how that beyond measure, I persecuted the church of :God, and made havoc of it:
kai proEkop-ton  en to Iou-da-isMO huPER POLlous su-ne-li-kiOtas  en to GEnei  mou,
14 and I advanced in Judaism beyond many of my own age among my :race,
pe-ris-soTEros ze-loTES  huPARchon ton pa-triKON  mou pa-raDOse-on .
being more exceedingly zealous for the traditions of my fathers.
b. 1:15-17 GOD SOVEREIGNLY RESERVED PAUL FOR REVELATION-TEACHING ONLY
HOte de euDOke-sen ]2106] ho TheOS ho a-phoRIsas  me
But when it was God's good pleasure who separated me
ek koiLIas  maTROS mou kai kaLEsas  diA tes CHAri-tas auTOU,
from my mother's womb and called me through his :grace,
a-po-kaLUpsai  ton huiON auTOU en eMOI, HIna eu-ag-geLIzo-mai auTON en tois ETHne-sin;
16 to reveal his :Son in me, that I preach him among the nations;
euTHEos ou pro-sa-neTHEmen  sarKI kai HAIma-ti :
straightway I conferred not with flesh and blood:
ouDE aNELthon eis Ie-roSOlu-ma pros tous pro eMOU a-poSTOlous ,
17neither went I up to Jerusalem unto the apostles before me,
alLA aPELthon eis A-raBIan, kai PAlin huPEstre-psa eis Da-masKON.
but went away into Arabia, and again returned unto Damascus.
c. 1:18 PAUL'S FIRST CONTACT WITH THE TEACHING OF OTHERS
Epei-ta meTA TRIa Ete aNELthon  eis Ie-roSOlu-ma his-toREsai  KePHAN,
Then after three years I went up to Jerusalem to visit Cephas,
kai aPEmei-na  pros auTON heMEras DEka PENte.
and tarried with him fifteen days.
d. 1:19 But other of the apostles saw I none, but only James the brother of the Lord.
HEte-ron de ton a-poSTOlon ouk EIdon, ei me IA-ko-bon ton a-delPHON tou KuRIou.
e. 1:20 Now touching the thingswhich I write you, lo, before :God, that I lie not.
ha de GRApho huMIN, iDOU, eNOpi-on tou TheOU, HOti ou PSEUdo-mai .
f. 1:21 Then I came into the regions of :Syria and :Cilicia.
Epei-ta ELthon eis ta KLIma-ta  tes SuRIas kai tes Ki-liKIas.
g. 1:22-24 JUDEA REJOICED IN THE REPORTS OF THIS PAUL
Emen de ag-noOUme-nos to proSOpotais ek-kleSIais tes IouDAIas
And I was unknown by :face to the churches of :Judaea
tais en ChrisTO: MOnon de aKOUon-tes Esan [HOti],
which werein Christ: 23but they had only been hearing [that],
Ho diOkon heMAS poTE nun eu-ag-geLIze-tai ten PIStin
Who once persecuted us now preaches the faith
HEN po-te ePORthei ; kai eDOxa-zon en eMOI ton TheON.
of which he once made havoc; 24and they glorified :God in me.
h. 2:1 FOURTEEN YEARS LATER PAUL RETURNS TO JERUSALEM
Epei-ta diA DEka tesSAron eTON PAlin aNEben eis Ie-roSOlu-ma
Then after fourteen years I went up again to Jerusalem
meTA BarNAba, sun-pa-ra-laBON kai TIton.
with Barnabas, taking also Titus along with me.
i. 2:2 THE WISDOM IN PAUL'S GUIDED TRIP TO JERUSALEM
aNEben  de kaTA a-poKAlu-psin ; kai a-neTHEmen  auTOIS to eu-agGEli-on ho keRUSso
And I went up by revelation; and I laid before them the gospel which I preach
en tois ETHne-sin  kat' iDIan de tois doKOUsin ,
among the nations but privately before those of repute,
ME pos eis keNON  TREcho , e Edra-mon.
lest I somehow be running, or had run, in vain.
j. 2:3-5 PAUL'S REFUSAL TO COMPROMISE WITH CIRCUMCISING JUDAIZERS
all' ouDE TItos ho sun eMOI, HELlen on, a-nagKASthe  pe-rit-meTHEnai :
But not even Titus who was with me, being a Greek, was compelled to be circumcised:
diA de tous pa-reiSAKtous  pseu-daDELphous ,
4 and that because of the false brethren privately brought in,
HOIti-nes pa-reiSELthon  ka-ta-skoPEsai  ten e-leu-theRIan heMON
who came in privately to spy out :our liberty
hen Echo-men en ChrisTOIeSOU, HIna heMAS ka-ta-douLOsou-sin :
which we have in Christ Jesus, that they might bring us into bondage:
hois, ouDE pros HOran, EIxa-men tehu-po-taGE;
5to whom we yielded in subjection, no, not for an hour;
HIna heaLEthei-a tou eu-ag-geLIou di-aMEInepros huMAS.
that the truth of the gospel might continue with you.
k. 2:6-10 PAUL'S MINISTRY ACCEPTED BY THE OTHER APOSTLES
aPO de ton doKOUNton EI-NAI ti (hoPOI-OI po-te Esan, OUden moi di-aPHErei :
But from those of some repute (whatever they were, it makes no difference to me:
PROso-pon ho TheOS anTHROpou ou lamBAnei ) -
:God accepts not man's person) -
eMOI gar hoi doKOUNtes  ouDEN pro-sa-neTHENto : alLA tou'-nanTIon , iDONtes
those of repute imparted nothing to me: 7 but contrariwise, when they saw
HOti pePIsteu-mai to eu-agGEli-on tes a-kro-buSTIas ,
that I had been intrusted with the gospel of the :uncircumcision,
kaTHOS PEtros tes pe-ri-toMES  (ho gar e-nerGEsas PEtroeis a-po-stoLEN 
even as Peter with thatof the circumcision 8 (for who wrought for Peter unto apostleship
tes pe-ri-toMES eNERge-sen kai eMOI eis ta ETHne);
of the circumcision wrought for me also unto the nations);
kai GNONtes ten CHArin ten doTHEI-SAN moi,
9and perceiving the grace :given me,
IAko-bos kai KePHAS kai IoAnes, hoi doKOUNtes STUloi EInai,
James and Cephas and John, who were reputed to be pillars,
de-xiAS Edo-ken eMOI kai BarNAba koi-noNIas ,
gave me and Barnabas right handsof fellowship,
HIna heMEIS eis to ETHne, auTOI de eis ten pe-ri-toMEN ;
that we gounto the nations, and they unto the circumcision;
MOnon ton ptoCHON HIna mne-moNEUo-men ; ho kai eSPOUda-sa auTO TOUto poiEsai.
10only they wouldthat we remember the poor; which selfsame thingI also gave diligence to do.
l. 2:11 PAUL WITHSTANDS PETER
HOte de ELthen KePHAS eis An-tiOchei-an,
But when Cephas came to Antioch,
kaTA PROso-pon auTOanTESten , HOti ka-teg-nosMEnos en.
I withstood him to theface, because he was condemned.
m. 2:12 PETER'S VACILLATION ON THE JUDAIZING PRINCIPLE
pro tou gar elTHEIN tiNAS aPO IaKObou, meTA ton ethNON suNESthi-en ;
For before that certain came from James, he ate with the nations;
HOte de ELthon, huPEstel-len [5288kai aPHOri-zen he-auTON, phoBOUme-nos tous ek pe-ri-toMES.
but when they came, he drew back and separated himself,fearing themof thecircumcision.
n. 2:13 RESULT OF PETER'S EXAMPLE: MORE VACILLATION
kai su-nu-peKRIthesan auTOkai hoi loiPOI IouDAIoi;
And the rest of the Jews dissembled likewise with him;
HOste kai BarNAbas su-naPECHtheauTON tehu-poKRIsei .
so that Barnabas also was carried away with the dissimulation.
o. 2:14 PAUL CONFRONTS PETER'S HYPOCRISY ON THE JUDAIZING QUESTION
all' HOte EIdon HOti ouk or-tho-poDOUsin  pros ten aLEthei-on tou eu-ag-geLIou,
But when I saw that they walked not uprightly according to the truth of the gospel,
EIpon toKePHA EMpros-then PANton, Ei su, IouDAIos huPARchon,
I said to :Cephas before all, If you, being a Jew,
eth-niKOS, kai ouk Iou-da-iKOS zes 2198], pos ta ETHnea-nagKAzeis Iou-daIzein?
live as Gentiles, and live not as Jews, how do you compel the nations to be as Jews?
3. 2:15-21 BASIS OF JUSTIFICATION: FAITH - NOT WORKS OF LAW
a. 2:15-16 PAUL DEFENDS FAITH - NOT WORKS - AS BASIS OF JUSTIFICATION
HeMEIS PHUsei Iou-daIoi, kai ouk ex ethNON ha-mar-toLOI 268],
We Jews by nature, and not sinners of the nations,
eiDOtes de HOti ou di-kaiOUtai ANthro-pos ex ERgon NOmou 
16yet knowing that a man is not justified by works of law
eAN mediA PIste-os IeSOU ChrisTOU, kai heMEIS eis IeSOUN ChrisTON e-pisTEUsa-men ,
except through faith in Jesus Christ, even we :believed unto Christ Jesus,
HIna di-kai-oTHOmen ek PIste-os ChrisTOU,
that we might be justified by faith in Christ,
kai ouk ex ERgon NOmou: HOti ex ERgon NOmou ou di-kai-oTHEse-tai PAsa sarx.
and not by works of law: because by works of law shall no flesh be justified.
b 2:17a THAT CHRIST JUSTIFIES SINNERS IS NO REFLECTION ON CHRIST
ei de, zeTOUNtes di-kai-oTHEnai en ChrisTO,
But if, seeking to be justified in Christ,
heuREthe-men kai auTOI ha-mar-toLOI , Ara ChrisTOS ha-marTIas diAko-nos ?
we ourselves also were found sinners, is Christ then minister of sin?
c. 2:17b Be it not so. meGEnoi-to .
d. 2:18 For if I build up again what thingsI destroyed, I prove myself transgressor.
ei gar ha kaTElu-sa TAUta PAlin oi-ko-doMO, pa-raBAten e-mauTON su-niSTAno.
e. 2:19 For I through law died to law, that I might live to God.
eGOgar diA NOmou aPEtha-non , HIna TheOZEso.
f. 2:20 CHRIST LIVING IN US: A LAW THAT SUPERCEDES LAW OF MOSES!
ChrisTOsu-neSTAUro-mai ; zode ouKEti eGO, zede en eMOI ChrisTOS:
I have been crucified with Christ; and no longer I live, but Christ lives in me:
ho de nun zoen sarKI  en PIStei zotetou huiOU tou TheOU,
and what I now live in theflesh I live by faith which is in the Son of :God,
tou a-gaPEsanTOS me, kai pa-raDONtos he-auTON huPER eMOU.
who loved me, and gave himself up for me.
g. 2:21 PAUL HONORS CHRIST BY REJECTING JUSTIFICATION THROUGH LAW OF MOSES
ouk a-theTOten CHArin tou TheOU:
I make not void the grace of :God:
ei gar diA NOmou di-kai-oSUne, Ara ChrisTOS do-reAN aPEtha-nen .
for if righteousness is through law, then Christ died for nought.
“THE NATURE OF REGENERATION”- Oswald Chambers - MUFHH
Galatians 1:15-16 - “When it pleased God ... to reveal His Son in me...”
If Jesus Christ is going to regenerate me, what is the problem He faces? It is simply this - I have a heredity in which I had no say or decision; I am not holy, nor am I likely to be; and if all Jesus Christ can do is tell me that I must be holy, His teaching only causes me to despair. But if Jesus Christ is truly a regenerator, someone who can put His own heredity of holiness into me, then I can begin to see what He means when He says that I have to be holy. Redemption means that Jesus Christ can put into anyone the hereditary nature that was in Himself, and all the standards He gives us are based on that nature - His teaching is meant to be applied to the life which He puts within us. The proper action on my part is simply to agree with God's verdict on sin as judged on the Cross of Christ.
The New Testament teaching about regeneration is that when a person is hit by his own sense of need, God will put the Holy Spirit into his spirit, and his personal spirit will be energized by the Spirit of the Son of God - “... until Christ is formed in you.” (Galatians 4:19). The moral miracle of redemption is that God can put a new nature into me through which I can live a totally new life. When I finally reach the edge of my need and know my own limitations, then Jesus says, “Blessed are you ...” (Matthew 5:11). But I must get to that point. God cannot put into me, the responsible moral person that I am, the nature that was in Jesus Christ, unless I am aware of my need for it.
Just as the nature of sin entered into the human race through one man, the Holy Spirit entered into the human race through another Man (see Romans 5:12-19). And redemption means that I can be delivered from the heredity of sin, and that through Jesus Christ I can receive a pure and spotless heredity, namely, the Holy Spirit.
“A BONDSERVANT OF JESUS”- OC - MUFHH
Galatians 2:20 - “I have been crucified with Christ; it is no longer I who live, but Christ lives in me ...”
These words mean the breaking and collapse of my independence brought about by my own hands, and the surrendering of my life to the supremacy of the Lord Jesus. No one can do this for me; I must do it myself. God may bring me up to this point three hundred and sixty-five times a year, but He cannot push me through it. It means breaking the hard outer layer of my individual independence from God, and the liberating of myself and my nature into oneness with Him; not following my own ideas, but choosing absolute loyalty to Jesus. Once I am at that point, there is no possibility of misunderstanding. Very few of us know anything about loyalty to Christ or understand what He meant when He said “... for My sake” (Matthew 5:11).That is what makes a strong saint.
Has that breaking of my independence come? All the rest is religious fraud. The one point to decide is - will I give up? Will I surrender to Jesus Christ, placing no conditions whatsoever as to how the brokenness will come? I must be broken from my own understanding of myself. When I reach that point, immediately the reality of the supernatural identification with Jesus Christ takes place. And the witness of the Spirit of God is unmistakable - “I have been crucified with Christ ....”
The passion of Christianity comes from deliberately signing away my own rights and becoming a bondservantof Jesus Christ. Until I do that, I will not begin to be a saint. Will we allow Him to help Himself to us, or are we more concerned with our own ideas of what we are going to be?