1Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
2I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.
3But not even Titus, who was with me, being a Greek, was compelled to be circumcised.
4This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage,
5to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.
6But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me,
7but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—
8for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—
9and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.
10They only asked us to remember the poor—which very thing I was also zealous to do.
11But when Peter came to Antioch, I resisted him to his face, because he stood condemned.
12For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.
13And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy.
14But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all, “If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?
15“We, being Jews by nature, and not Gentile sinners,
16yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law.
17But if while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a servant of sin? Certainly not!
18For if I build up again those things which I destroyed, I prove myself a law-breaker.
19For I, through the law, died to the law, that I might live to God.
20I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself up for me.
21I don’t reject the grace of God. For if righteousness is through the law, then Christ died for nothing!”
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~890 words.
Matthew Henry. With the practice of the Jewish Christians themselves: "We," says he, "who are Jews by nature, and not sinners of the Gentiles (even we who have been born and bred in the Jewish religion, and not among the impure Gentiles), knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we ourselves have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. And if it would be wrong in us who are Jews by nature to return to the law, and expect justification by it, would it not be much more so to require this of the Gentiles, who were never subject to it, since by the works of the law no flesh shall be justified?" To give the greater weight to this he adds (Gal 2:17), "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? Paul having thus established his character and office, and sufficiently shown that he was not inferior to any of the apostles, no, not to Peter himself, from the account of the reproof he gave him he takes occasion to speak of that great fundamental doctrine of the gospel - That justification is only by faith in Christ, and not by the works of the law (though some think that all he says to the end of the chapter is what he said to Peter at Antioch), which doctrine condemned Peter for his symbolizing with the Jews.
Jamieson–Fausset–Brown. He and Barnabas related to the multitude, not the nature of the doctrine they preached (as Paul did privately to the apostles), but only the miracles vouchsafed in proof of God's sanctioning their preaching to the Gentiles (Act 15:12). to them . . . of reputation--James, Cephas, and John, and probably some of the "elders"; Gal 2:6, "those who seemed to be somewhat." lest, &c.--"lest I should be running, or have run, in vain"; that is, that they might see that I am not running, and have not run, in vain. the other--Greek, "the rest." Jews--Jewish Christians. dissembled likewise--Greek, "joined in hypocrisy," namely, in living as though the law were necessary to justification, through fear of man, though they knew from God their Christian liberty of eating with Gentiles, and had availed themselves of it already (Acts 11:2-17). Connect these verses together, and read with most of the oldest manuscripts "But" in the beginning of Gal 2:16 : "We (I and thou, Peter) by nature (not by proselytism), Jews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, YET (literally, 'BUT') knowing that . . . even we (resuming the 'we' of Gal 2:15, 'we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c. I do not frustrate the grace of God--I do not make it void, as thou, Peter, art doing by Judaizing. for--justifying the strong expression "frustrate," or "make void." is dead in vain--Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [CHRYSOSTOM].
John Calvin. 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. 16. 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? 14. "If, in consequence of the righteousness of faith, we, who are Jews and were sanctified from the womb,' (Jeremiah 1:5 Galatians 1:15,) are reckoned guilty and polluted, shall we say that Christ makes sin to be powerful in his own people, and that he is therefore the author of sin?" This suspicion arose from his having said that Jews, by believing in Christ, renounce the righteousness of the law; for, while they are still at a distance from Christ, Jews, separated from the ordinary pollution of the Gentiles, appear to be in some respects exempted from the appellation of sinners.
C. H. Spurgeon, sermons. Grace is a plant which draws no nourishment from the wilderness in which it grows; it finds nothing to feed upon in the heart of man; all it lives upon it receives supernaturally. Grace is a plant which derives the whole of its support from God the Holy Spirit, and is therefore entirely independent of the circumstances of man. That must always be maintained by divine power, which can work as well in poverty as in riches; for we see some of the finest specimens of the full development of Christianity in those who are the very meanest in temporal circumstances; far outshining those whom we should have imagined, from their position in society, would have had many things to assist their virtues and sustain their graces.
Matthew Henry
chapter
The apostle, in this chapter, continues the relation of his past life and conduct, which he had begun in the former; and, by some further instances of what had passed between him and the other apostles, makes it appear that he was not beholden to them either for his knowledge of the gospel or his authority as an apostle, as his adversaries would insinuate; but, on the contrary, that he was owned and approved even by them, as having an equal commission with them to this office. I. He particularly informs them of another journey which he took to Jerusalem many years after the former, and how he behaved himself at that time (Gal 2:1-10). And, II. Gives them an account of another interview he had with the apostle Peter at Antioch, and how he was obliged to behave himself towards him there. From the subject-matter of that conversation, he proceeds to discourse on the great doctrine of justification by faith in Christ, without the works of the law, which it was the main design of this epistle to establish, and which he enlarges more upon in the two following chapters.
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1–10
It should seem, by the account Paul gives of himself in this chapter, that, from the very first preaching and planting of Christianity, there was a difference of apprehension between those Christians who had first been Jews and those who had first been Gentiles. Many of those who had first been Jews retained a regard to the ceremonial law, and strove to keep up the reputation of that; but those who had first been Gentiles had no regard to the law of Moses, but took pure Christianity as perfective of natural religion, and resolved to adhere to that. Peter was the apostle to them; and the ceremonial law, though dead with Christ, yet not being as yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles; and, though he was a Hebrew of the Hebrews, yet he adhered to pure Christianity. Now in this chapter he tells us what passed between him and the other apostles, and particularly between him and Peter hereupon.
In these verses he informs us of another journey which he took to Jerusalem, and of what passed between him and the other apostles there, Gal 2:1-10. Here he acquaints us,
I. With some circumstances relating to this his journey thither. As particularly, 1. With the time of it: that it was not till fourteen years after the former (mentioned Gal 1:18), or, as others choose to understand it, from his conversion, or from the death of Christ. It was an instance of the great goodness of God that so useful a person was for so many years preserved in his work. And it was some evidence that he had no dependence upon the other apostles, but had an equal authority with them, that he had been so long absent from them, and was all the while employed in preaching and propagating pure Christianity, without being called into question by them for it, which it may be thought he would have been, had he been inferior to them, and his doctrine disapproved by them. 2. With his companions in it: he went up with Barnabas, and took with him Titus also. If the journey here spoken of was the same with that recorded Acts 15 (as many think), then we have a plain reason why Barnabas went along with him; for he was chosen by the Christians at Antioch to be his companion and associate in the affair he went about. But, as it does not appear that Titus was put into the same commission with him, so the chief reason of his taking him along with him seems to have been to let those at Jerusalem see that he was neither ashamed nor afraid to own the doctrine which he had constantly preached; for though Titus had now become not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile and uncircumcised, and therefore, by making him his companion, it appeared that their doctrine and practice were of a piece, and that as he had preached the non-necessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircumcised. 3. With the reason of it, which was a divine revelation he had concerning it: he went up be revelation; not of his own head, much less as being summoned to appear there, but by special order and direction from Heaven. It was a privilege with which this apostle was often favoured to be under a special divine direction in his motions and undertakings; and, though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, as far as we are capable, to see our way made plain before us, and to commit ourselves to the guidance of Providence.
II. He gives us an account of his behaviour while he was at Jerusalem, which was such as made it appear that he was not in the least inferior to the other apostles, but that both his authority and qualifications were every way equal to theirs. He particularly acquaints us,
1. That he there communicated the gospel to them, which he preached among the Gentiles, but privately, etc. Here we may observe both the faithfulness and prudence of …
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11–21
I. From the account which Paul gives of what passed between him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him and their own folly and weakness in departing from that gospel which he had preached to them. But to give the greater weight to what he had already said, and more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, _Gal 2:11-14. Antioch was one of the chief churches of the Gentile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ. There is no colour of reason for the supposition that Peter was bishop of Antioch. If he had, surely Paul would not have withstood him in his own church, as we here find he did; but, on the contrary, it is here spoken of as an occasional visit which he made thither. In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul's commission and approved his doctrine, and they parted very good friends. But in this Paul finds himself obliged to appose Peter, for he was to be blamed, a plain evidence that he was not inferior to him, and consequently of the weakness of the pope's pretence to supremacy and infallibility, as the successor of Peter. Here we may observe,
1. Peter's fault. When he came among the Gentile churches, he complied with them, and did eat with them, though they were not circumcised, agreeably to the instructions which were given in particular to him (Acts 10), when he was warned by the heavenly vision to call nothing common or unclean. But, when there came some Jewish Christians from Jerusalem, he grew more shy of the Gentiles, only to humour those of the circumcision and for fear of giving them offence, which doubtless was to the great grief and discouragement of the Gentile churches. Then he withdrew, and separated himself. His fault herein had a bad influence upon others, for the other Jews also dissembled with him; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pretended they could not in conscience do it, because they were not circumcised. And (would you think it?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and watering the churches of the Gentiles, was carried away with their dissimulation. Here note, (1.) The weakness and inconstancy of the best of men, when left to themselves, and how apt they are to falter in their duty to God, out of an undue regard to the pleasing of men. And, (2.) The great force of bad examples, especially the examples of great men and good men, such as are in reputation for wisdom and honour.
2. The rebuke which Paul gave him for his fault. Notwithstanding Peter's character, yet, when he observes him thus behaving himself to the great prejudice both of the truth of the gospel and the peace of the church, he is not afraid to reprove him for it. Paul adhered resolutely to his principles, when others faltered in theirs; he was as good a Jew as any of them (for he was a Hebrew of the Hebrews), but he would magnify his office as the apostle of the Gentiles, and therefore would not see them discouraged and trampled upon. When he saw that they walked not uprightly, according to the truth of the gospel - that they did not live up to that principle which the gospel taught, and which they had professed to own and embrace, namely, that by the death of Christ the partition-wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force - when he observed this, as Peter's offence was public, so he publicly reproved him for it: He said unto him before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do th…
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John Calvin
1
Galatians 2:1-5
1. Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also.
1. Deinde post annos quatuordecim ascendi rursus Hierosolymam una cum Barnaba, assumpto simul et Tito.
2. 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.
2. Ascendi autem secundum revelationera, et contuli cum illis evangelium, quod praedico inter Gentes; privatim vero cum iis qui in pretio erant, ne quo mode in vahum currerem, aut cucurrssem,
3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
3. Sed neque Titus, qui mecum erat, quum esset Graecus, compulsus fuit circumcidi;
4. 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:
4. Propter subingresses falsos fratres, qui subintroierant ad explorandum libertatem nostram, quam habemus in Christo Iesu; quo nos in servitutem adigerent;
5. To whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you.
5. Quibus ne ad heram quidem cessimus per subjectionem, ut veri tas evangelii maneret apud vos.
1. Fourteen years after. This cannot with certainty be affirmed to be the same journey mentioned by Luke. (Acts 15:2.) The connection of the history leads us rather to an opposite conclusion. We find that Paul performed four journeys to Jerusalem. Of the first we have already spoken. The second took place when, in company with Barnabas, he brought the charitable contributions of the Greek and Asiatic Churches. (Acts 15:25.) My belief that this second journey is referred to in the present passage rests on various grounds. On any other supposition, the statements of Paul and Luke cannot be reconciled. Besides, there is ground for conjecturing that the rebuke was administered to Peter at Antioch while Paul was residing there. Now, this happened before he was sent to Jerusalem by the Churches to settle the dispute which had arisen about ceremonial observances. (Acts 15:2.) It is not reasonable to suppose that Peter would have used such dissimulation, if that controversy had been settled and the decree of the Apostles published. But Paul writes that he came to Jerusalem, and afterwards adds that he had rebuked Peter for an act of dissimulation, an act which Peter certainly would not have committed except in matters that were doubtful. [38]
Besides, he would scarcely have alluded, at any time, to that journey [39] undertaken with the consent of all the believers, without mentioning the occasion of it, and the memorable decision which was passed. It is not even certain at what time the Epistle was written, only that the Greeks conjecture that it was sent from Rome, and the Latins from Ephesus. For my own part, I think that it was written, not only before Paul had seen Rome, but before that consultation had been held, and the decision of the Apostles given about ceremonial observances. While his opponents were falsely pleading the name of the apostles, and earnestly striving to ruin the reputation of Paul, what carelessness would it have angered in him to pass by the decree universally circulated among them, which struck at those very persons! [40] Undoubtedly, this one word would have shut their mouth: "You bring against me the authority of the apostles, but who does not know their decision? and therefore I hold you convicted of unblushing falsehood. In their name, you oblige the Gentiles to keep the law, but I appeal to their own writing, which sets the consciences of men at liberty."
We may likewise observe, that, in the commencement of the Epistle, he reproved the Galatians for having so soon revolted from the gospel which had been delivered to them. But we may readily conclude, that, after they had been brough…
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6
Galatians 2:6-10
6. But of those 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:
6. Ab iis autem qui videbantur aliquid esse, quales aliquando fuerint, nihil mea refert (personam hominis Deus non accipit, Deuteronomy 10:17; 2 Paral. 19:7; Job 34:19; Wisdom 6:8.; Ecclesiastes 35:15; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; 1 Peter 1:17) nam mihi, qui videbantur esse in pretio nihil contulerunt
7. But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
7. Imo contra, quum vidissent mihi concreditum fuisse evangelium praeprputii, quemadmodum Petro Circumcisionis;
8. (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
8. (Nam qui efficax fuit in Petro ad apostolatum Circumcisionis efficax fuit et in me erga Gentes);
9. 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 right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
9. Quumque cognovissent gratiam mihi datam Iaeobus et Cephas et Ioannes, qui videbantur columnae esse, dextras dederunt mihi ac Barnabae societatis, ut nos inter Gentes, ipsi vore in Circumcisionem, apestolatu fungerenur.
10. Only they would that we should remember the poor; the same which I also was forward to do.
10. Tanturn ut pauperurn memores essenms, in quo et diligens fui, ut hoc ipsum facerem.
6. Of those who seemed to be somewhat. [42] Paul is not yet satisfied, without making the Galatians understand that he had learned nothing from Peter and the apostles. Hence Porphyry and Julian [43] accuse the holy man of pride, because he claims so much for himself that he cannot endure to learn anything from others; because he boasts of having become a teacher without any instruction or assistance; and because he labors so hard not to appear in an inferior character. But any one who will consider how necessary that boasting was, will acknowledge that it was holy boasting, and worthy of the highest praise; for, if he had yielded this point to his opponents, that he had profited under the apostles, he would have furnished them with two charges against him. They would immediately have said, "And so you made some progress; you corrected your past errors, and did not repeat your former rashness." Thus, in the first place, the whole doctrine which he had hitherto taught would have fallen under suspicion; and, secondly, he would ever afterwards have possessed less authority, because he would have been reckoned but an ordinary disciple. We find, therefore, that it was not on his own account, but by the necessity under which he lay to establish the doctrine, that he was led to this holy boasting. The controversy has no reference to individuals, and therefore cannot be a struggle of ambition; but Paul's determination was that no man, however eminent, should throw into the shade his apostleship, on which the authority of his doctrine depended. If this be not enough to silence those dogs, their barking is sufficiently answered.
Whatsoever they were. These words must be read as a separate clause; for the parenthesis was intended to assure his opponents that he did not concern himself with the opinions of men. This passage has been variously interpreted. Ambrose thinks that it is a passing reference to the folly of attempting to lower Paul by holding up the apostles; and represents him as saying; "As if I were not equally at liberty to object that they were poor, illiterate men, while I, from my early years, enjoyed a liberal education under the care of Gamaliel. But I pass over all this, because I know that there is no respect of persons with God." Chrysostom and Jerome take a harsher vie…
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11
Galatians 2:11-16
11. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
11. Quum autem venisset Petrus Antiochiam, palam ei restiti, eo quod reprehensione dignus esset.
12. 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.
12. Nam antequam venissent quidam ab Iacobo, una cum Gentibus sumebat cibum; quum autem venissent, subduxit ac separavit se ab illis, metuens eos qui erant ex Circumcisione.
13. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
13. Acts simulabant una cum illo caeteri quoque Iudeai, adeo ut Barnabas simul abduceretur in illorum simulationem.
14. 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?
14. Verum ubi vidissem, quod non recto pede incederent ad veritatem evangelii, dixi Petro coram omnibus: Si tu, quum sis Iudaeus, Gentiliter vivis, et non Iudaice; cur cogis Gentes Iudaizare?
15. We who are Jews by nature, and not sinners of the Gentiles,
15. Nos natura Iudaei, et non ex Gentibus peccatores,
16. 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.
16. Cognito, non justificari hominem ex operibus legis, nisi per fidem Iesu Christi, et nos in Iesum Christum credidimus, ut justificaremur ex fide Christi, et non ex operibus legis; propterea quod non justificabitur ex operibus legis onmis care.
11. When Peter was come. Whoever will carefully examine all the circumstances, will, I trust, agree with me in thinking, that this happened before the apostles had decided that the Gentiles should receive no annoyance about ceremonial observances. (Acts 15:28.) For Peter would have entertained no dread of offending James, or those sent by him, after that decision had been passed: but such was the dissimulation of Peter, that, in opposing it, Paul was driven to assert "the truth of the gospel." At first he said, that the certainty of his gospel does not in any degree depend on Peter and the apostles, so as to stand or fall by their judgment. Secondly, he said, that it had been approved by all without any exception or contradiction, and particularly by those who were universally admitted to hold the highest place. Now, as I have said, he goes further, and asserts that he had blamed Peter for leaning to the other side; and he proceeds to explain the cause of the dispute. It was no ordinary proof of the strength of his doctrine, that he not only obtained their cordial approbation, but firmly maintained it in a debate with Peter, and came off victorious. What reason could there now be for hesitating to receive it as certain and undoubted truth?
At the same time, this is a reply to another calumny, that Paul was but an ordinary disciple, far below the rank of an apostle: for the reproof which he administered was an evidence that the parties were on an equal footing. The highest, I acknowledge, are sometimes properly reproved by the lowest, for this liberty on the part of inferiors towards their superiors is permitted by God; and so it does not follow, that he who reproves another must be his equal. But the nature of the reproof deserves notice. Paul did not simply reprove Peter, as a Christian might reprove a Christian, but he did it officially, as the phrase is; that is, in the exercise of the apostolic character which he sustained.
This is another thunderbolt which strikes the Papacy of Rome. It exposes the impudent pretensions of the Roman Ant…
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17
Galatians 2:17-21
17. 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.
17. Porro si quaerentes justificari in Christo, inventi sumus ipsi quoque peccatores, ergo Christus peceati minister est? absit.
18. For if I build again the things which I destroyed, I make myself a transgressor.
18. Nam si quae destruxi haec rursum aedifieo, praevaricatorem me ipsum constituo.
19. For I through the law am dead to the law, that I might live unto God.
19. Ego enim per Legem Legi mortuus sum. Ut Deo viverem,
20. 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.
20. Cum Christo sum crucifixus; vivo autem non amplius ego, sed vivit in me Christus; quod autem nunc vivo in carne, in fide vivo Filii Dei, qui dilexit me, et tradidit se ipsum pro me.
21. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
21. Non abjicio gratiam Dei; si enim per Legem justitia, ergo Christus gratis mortuus est.
17. If, while we seek to be justified. He now returns to the Galatians. We must take care not to connect this verse with the preceding one, as if it were a part of the speech addressed to Peter: for what had Peter to do with this argument? It certainly has very little, if anything, to do with the speech; but let every one form his own opinion.
Chrysostom, and some other commentators, make the whole passage to be an affirmation, and interpret it thus: "If, while we seek to be justified by Christ, we are not yet perfectly righteous, but still unholy, and if, consequently, Christ is not sufficient for our righteousness, it follows that Christ is the minister of the doctrine which leaves men in sin:" supposing that, by this absurd proposition, Paul insinuates a charge of blasphemy against those who attribute a part of justification to the law. But as the expression of indignant abhorrence immediately follows, which Paul is never accustomed to employ but in answer to questions, I am rather inclined to think that the statement is made for the purpose of setting aside an absurd conclusion which his doctrine appeared to warrant. He puts a question, in his usual manner, into the mouth of his antagonists. "If, in consequence of the righteousness of faith, we, who are Jews and were sanctified from the womb,' (Jeremiah 1:5 Galatians 1:15,) are reckoned guilty and polluted, shall we say that Christ makes sin to be powerful in his own people, and that he is therefore the author of sin?"
This suspicion arose from his having said that Jews, by believing in Christ, renounce the righteousness of the law; for, while they are still at a distance from Christ, Jews, separated from the ordinary pollution of the Gentiles, appear to be in some respects exempted from the appellation of sinners. The grace of Christ places them on a level with the Gentiles; and the remedy, which is common to both, shews that both had labored under the same disease. This is the force of the particle also, -- we ourselves also, -- meaning not any description of men, but the Jews, who stood highest.
Far from it. He properly rejects that inference. Christ, who discovers the sin which lay concealed, is not therefore the minister of sin; as if, by depriving us of righteousness, he opened the gate to sin, or strengthened its dominion. [50] The Jews were mistaken in claiming any holiness for themselves apart from Christ, while they had none. Hence arose the complaint: "Did Christ come to take from us the righteousness of the law, to change saints into polluted men, to subject us to sin and guilt?" Paul denies it, and repels the blasphemy with abhorrence. Christ did not bring sin, but unveiled it; he did not take away righteousness, but stripped the Jews of a false disguise.
18. For if I build again. The…
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by revelation--not from being absolutely dependent on the apostles at Jerusalem, but by independent divine "revelation." Quite consistent with his at the same time, being a deputy from the Church of Antioch, as Act 15:2 states. He by this revelation was led to suggest the sending of the deputation. Compare the case of Peter being led by vision, and at the same time by Cornelius' messengers, to go to CÃ&brvbrsarea, Acts 10:1-22.
I . . . communicated unto them--namely, "to the apostles and elders" (Act 15:2): to the apostles in particular (Gal 2:9).
privately--that he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council (Acts 15:1-29). It was necessary that the Jerusalem apostles should know beforehand that the Gospel Paul preached to the Gentiles was the same as theirs, and had received divine confirmation in the results it wrought on the Gentile converts. He and Barnabas related to the multitude, not the nature of the doctrine they preached (as Paul did privately to the apostles), but only the miracles vouchsafed in proof of God's sanctioning their preaching to the Gentiles (Act 15:12).
to them . . . of reputation--James, Cephas, and John, and probably some of the "elders"; Gal 2:6, "those who seemed to be somewhat."
lest, &c.--"lest I should be running, or have run, in vain"; that is, that they might see that I am not running, and have not run, in vain. Paul does not himself fear lest he be running, or had run, in vain; but lest he should, if he gave them no explanation, seem so to them. His race was the swift-running proclamation of the Gospel to the Gentiles (compare "run," Margin, for "Word . . . have free course," Th2 3:1). His running would have been in vain, had circumcision been necessary, since he did not require it of his converts.
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But--So far were they from regarding me as running in vain, that "not even Titus who was with me, who was a Greek (and therefore uncircumcised), was compelled to be circumcised." So the Greek should be translated. The "false brethren," Gal 2:4 ("certain of the sect of the Pharisees which believed," Act 15:5), demanded his circumcision. The apostles, however, constrained by the firmness of Paul and Barnabas (Gal 2:5), did not compel or insist on his being circumcised. Thus they virtually sanctioned Paul's course among the Gentiles and admitted his independence as an apostle: the point he desires to set forth to the Galatians. Timothy, on the other hand, as being a proselyte of the gate, and son of a Jewess (Act 16:1), he circumcised (Act 16:3). Christianity did not interfere with Jewish usages, regarded merely as social ordinances, though no longer having their religious significance, in the case of Jews and proselytes, while the Jewish polity and temple still stood; after the overthrow of the latter, those usages naturally ceased. To have insisted on Jewish usages for Gentile converts, would have been to make them essential parts of Christianity. To have rudely violated them at first in the case of Jews, would have been inconsistent with that charity which (in matters indifferent) is made all things to all men, that by all means it may win some (Co1 9:22; compare Rom 14:1-7, Rom 14:13-23). Paul brought Titus about with him as a living example of the power of the Gospel upon the uncircumcised heathen.
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And that--that is, What I did concerning Titus (namely, by not permitting him to be circumcised) was not from contempt of circumcision, but "on account of the false brethren" (Act 15:1, Act 15:24) who, had I yielded to the demand for his being circumcised, would have perverted the case into a proof that I deemed circumcision necessary.
unawares--"in an underhand manner brought in."
privily--stealthily.
to spy out--as foes in the guise of friends, wishing to destroy and rob us of
our liberty--from the yoke of the ceremonial law. If they had found that we circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles.
bring us into bondage--The Greek future implies the certainty and continuance of the bondage as the result.
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Greek, "To whom not even for an hour did we yield by subjection." ALFORD renders the Greek article, "with THE subjection required of us." The sense rather is, We would willingly have yielded for love [BENGEL] (if no principle was at issue), but not in the way of subjection, where "the truth of the Gospel" (Gal 2:14; Col 1:5) was at stake (namely, the fundamental truth of justification by faith only, without the works of the law, contrasted with another Gospel, Gal 1:6). Truth precise, unaccommodating, abandons nothing that belongs to itself, admits nothing that is inconsistent with it [BENGEL].
might continue with you--Gentiles. We defended for your sakes your true faith and liberties, which you are now renouncing.
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Greek, "From those who," &c. He meant to complete the sentence with "I derived no special advantage"; but he alters it into "they . . . added nothing to me."
accepteth--so as to show any partiality; "respecteth no man's person" (Eph 6:9).
seemed to be somewhat--that is, not that they seemed to be what they were not, but "were reputed as persons of some consequence"; not insinuating a doubt but that they were justly so reputed.
in conference added--or "imparted"; the same Greek as in Gal 1:16, "I conferred not with flesh and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I already knew. This proves to the Galatians his independence as an apostle.
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contrariwise--on the contrary. So far from adding any new light to ME, THEY gave in THEIR adhesion to the new path on which Barnabas and I, by independent revelation, had entered. So far from censuring, they gave a hearty approval to my independent course, namely, the innovation of preaching the Gospel without circumcision to the Gentiles.
when they saw--from the effects which I showed them, were "wrought" (Gal 2:8; Act 15:12).
was committed unto me--Greek, "I was entrusted with."
gospel of the uncircumcision--that is, of the Gentiles, who were to be converted without circumcision being required.
circumcision . . . unto Peter--Peter had originally opened the door to the Gentiles (Acts 10:1-48; Act 15:7). But in the ultimate apportionment of the spheres of labor, the Jews were assigned to him (compare Pe1 1:1). So Paul on the other hand wrote to the Hebrews (compare also Col 4:11), though his main work was among the Gentiles. The non-mention of Peter in the list of names, presciently through the Spirit, given in the sixteenth chapter of Romans, shows that Peter's residence at Rome, much more primacy, was then unknown. The same is palpable from the sphere here assigned to him.
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he--God (Co1 12:6).
wrought effectually--that is, made the preached word efficacious to conversion, not only by sensible miracles, but by the secret mighty power of the Holy Ghost.
in Peter--ELLICOTT and others, translate, "For Peter." GROTIUS translates as English Version.
to--with a view to.
was mighty--Translate as before, the Greek being the same, "wrought effectually."
in me--"for (or 'in') me also."
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James--placed first in the oldest manuscripts, even before Peter, as being bishop of Jerusalem, and so presiding at the council (Acts 15:1-29). He was called "the Just," from his strict adherence to the law, and so was especially popular among the Jewish party though he did not fall into their extremes; whereas Peter was somewhat estranged from them through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament: to James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door to the Gentiles but who was Judaically disposed, the Jews of the dispersion; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned into an utterly opposite direction, the Gentiles. Not separately and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The twelve foundation-stones of various colors are joined together to the one great foundation-stone on which they rest (Co1 3:11; Rev 21:14, Rev 21:19-20). John had got an intimation in Jesus' lifetime of the admission of the Gentiles (Joh 12:20-24).
seemed--that is, were reputed to be (see on Gal 2:2 and Gal 2:6) pillars, that is, weighty supporters of the Church (compare Pro 9:1; Rev 3:12).
perceived the grace . . . given unto me-- (Pe2 3:15).
gave to me and Barnabas the right hands of fellowship--recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase, Lam 5:6; Eze 17:18.
heathen--the Gentiles.
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12 more notes on this passage are in the library.