Galatians Chapter 2

From The Open Bible Project

2:1 Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

• (1) Now he shows how he agrees with the apostles, with whom he grants that he conferred concerning his Gospel which he taught among the Gentiles, fourteen years after his conversion. And they permitted it in such a way, that they did not force his companion Titus to be circumcised, although some tormented themselves in this, who traitorously laid wait against him, but in vain. Neither did they add the least amount that might be to the doctrine which he had preached, but rather they gave to him and Barnabas the right hand of fellowship, and acknowledged them as apostles appointed by the Lord to the Gentiles.

2:2 I 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.

• (a) Unfruitful, for as touching his doctrine, Paul does not doubt it, but because there were certain reports being spread about him, that he was of another opinion than the rest of the apostles were, which thing might have hindered the course of the Gospel. Therefore he labours to remedy this dangerous situation.

2:3 But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

2:4 This 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;

• (b) Who by deceit and counterfeit holiness crept in among the faithful.

2:5 to 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.

• (c) By submitting ourselves to them, and betraying our own liberty.
• (d) The true and sincere doctrine of the Gospel, which remained safe from being corrupted with any of these men’s false doctrines.
• (e) Under the Galatian’s name, he understands all nations.

2:6 But 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,

2:7 but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcision, even as Peter with the Good News for the circumcision

• (f) Among the Gentiles, as Peter had to preach it among the Jews.

2:8 (for he who appointed Peter to the apostleship of the circumcision appointed me also to the Gentiles);

2:9 and when they perceived the grace that was given to me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision.

• (g) Whom alone and only these men count for pillars of the Church, and whose name they abuse to deceive you.
• (h) They gave us their hand to show that we agreed wholly in the doctrine of the Gospel.

2:10 They only asked us to remember the poor--which very thing I was also zealous to do.

2:11 But when Peter came to Antioch, I resisted him to his face, because he stood condemned.

• (i) Before all men.

2:12 For 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.

• (2) Another most vehement proof of his apostleship, and also of that doctrine which he had delivered concerning free justification by faith alone. And it was for this doctrine alone that he reprehended Peter at Antioch, who offended in this, in that for the sake of a few Jews who came from Jerusalem, he played the Jew, and offended the Gentiles who had believed.

2:13 And the rest of the Jews joined him in his hypocrisy; so that even Barnabas was carried away with their hypocrisy.

• (k) By example rather than by judgment.

2:14 But 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?

• (l) Literally, "with a right foot", which he sets against halting and hypocrisy, which is a backwards state.
• (m) He calls the truth of the Gospel, both the doctrine itself, and also the use of doctrine, which we call the practice.
• (n) He says they were forced who lived as Jews by Peter’s example.

2:15 "We, being Jews by nature, and not Gentile sinners,

• (3) The second part of this epistle, the state of which is this: we are justified by faith in Christ Jesus without the works of the Law. Which thing he propounds in such a way, that first of all he meets with an objection (for I also, he says, am a Jew, that no man may say against me that I am an enemy to the Law), and afterward, he confirms it by the express witness of David.
• (o) Even though we are Jews, yet we preach justification by faith, because we know without any doubt that no man can be justified by the Law.
• (p) So the Jews called the Gentiles, because they were strangers to God’s covenant.

2:16 yet 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.

• (q) In Jesus Christ.
• (r) No man, and in this word "flesh" there is a great force, by which is meant that the nature of man is utterly corrupt.

2:17 But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a servant of sin? Certainly not!

• (4) Before he goes any further, he meets with the objection which abhorred this doctrine of free justification by faith, because, they say, men are by this means withdrawn from the performing of good works. And in this sort is the objection: if sinners should be justified through Christ by faith without the Law, Christ would approve sinners, and should as it were exhort them to sin by his ministry. Paul answers that this conclusion is false, because Christ destroys sin in the believers: for so, he says, do men flee to Christ through the terror and fear of the Law, that being acquitted from the curse of the Law and justified they may be saved by him. And in addition he together begins in them by little and little that strength and power of his which destroys sin: to the end that this old man being abolished by the power of Christ crucified, Christ may live in them, and they may consecrate themselves to God. Therefore if any man give himself to sin after he has received the Gospel, let him not accuse Christ nor the Gospel, but himself, for he destroys the work of God in himself.
• (s) He goes from justification to sanctification, which is another benefit we receive from Christ, if we lay hold of him by faith.

2:18 For if I build up again those things which I destroyed, I prove myself a law-breaker.

2:19 For I, through the law, died to the law, that I might live to God.

• (t) The Law that terrifies the conscience brings us to Christ, and he alone causes us to indeed die to the Law, because by making us righteous, he takes away from us the terror of conscience. And by sanctifying us, he causes the mortifying of lust in us, so that it cannot take such occasion to sin by the restraint which the Law makes, as it did before; (Romans 7:10-11).

2:20 I have been crucified with Christ, and it is no longer I that live, but Christ living 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.

• (u) The same that I was before.
• (x) In this mortal body.

2:21 I don't make void the grace of God. For if righteousness is through the law, then Christ died for nothing!"

• (5) The second argument taken from an absurdity: if men may be justified by the Law, then it was not necessary for Christ to die.
• (e) For there was no reason why he should do so.