Galatians2
American Standard Version · Public Domain
1Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
2And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by any means I should be running, or had run, in vain.
3But not even Titus who was with me, being a Greek, was compelled to be circumcised:
4and that because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
5to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you.
6But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth not man’s person)—they, I say, who were of repute imparted nothing to me:
7but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision
8(for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);
9and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision;
10only they would that we should remember the poor; which very thing I was also zealous to do.
11But when Cephas came to Antioch, I resisted him to the face, because he stood condemned.
12For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision.
13And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation.
14But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before them all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?
15We being Jews by nature, and not sinners of the Gentiles,
16yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.
17But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a minister of sin? God forbid.
18For if I build up again those things which I destroyed, I prove myself a transgressor.
19For I through the law died unto the law, that I might live unto God.
20I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me.
21I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.
Study Guide
Public-domain commentary and original-language notes for Galatians 2.
Chapter Summary
In this chapter: The apostle declares his being owned as an apostle of the Gentiles. (1–10). He had publicly opposed Peter for judaizing. (11–14). And from thence he enters upon the doctrine of justification by faith in Christ, without the works of the law. (15–21).
vv1-10
Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. This doctrine would be ungrateful to many, yet he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the gospel would be reflected upon. Though Paul conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is not ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of Christian charity, which we should extend to all the disciples of Christ.
vv11-14
Notwithstanding Peter's character, yet, when Paul saw him acting so as to hurt the truth of the gospel and the peace of the church, he was not afraid to reprove him. When he saw that Peter and the others did not live up to that principle which the gospel taught, and which they professed, 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; as Peter's offence was public, he publicly reproved him. There is a very great difference between the prudence of St. Paul, who bore with, and used for a time, the ceremonies of the law as not sinful, and the timid conduct of St. Peter, who, by withdrawing from the Gentiles, led others to think that these ceremonies were necessary.
vv15-19
Paul, having thus shown he was not inferior to any apostle, not to Peter himself, speaks of the great foundation doctrine of the gospel. For what did we believe in Christ? Was it not that we might be justified by the faith of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? This would be very dishonourable to Christ, and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in Christ, by his offering up himself a sacrifice for us. He did not hope or fear any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to God, and be devoted to him through the motives and grace of the gospel. It is no new prejudice, though a most unjust one, that the doctrine of justification by faith alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in sin, is to try to make Christ the minister of sin, at any thought of which all Christian hearts would shudder.
Key Words
ἔπειτα (épeita): thereafter
διά (diá): through (in very wide applications, local, causal, or occasional)
δεκατέσσαρες (dekatéssares): ten and four, i.e. fourteen
ἔτος (étos): a year
ἀναβαίνω (anabaínō): to go up (literally or figuratively)
πάλιν (pálin): (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand
εἰς (eis): to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
Ἱεροσόλυμα (Hierosólyma): Hierosolyma (i.e. Jerushalaim), the capitol of Palestine
μετά (metá): properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession) with which it is joined; occupying an intermediate position between G575 (ἀπό) or G1537 (ἐκ) and G1519 (εἰς) or G4314 (πρός); less intimate than G1722 (ἐν) and less close than G4862 (σύν))
Βαρνάβας (Barnábas): son of Nabas (i.e. prophecy); Barnabas, an Israelite
Cross References
Galatians 2The formal Jerusalem journey with Barnabas to consult the apostles on Gentile circumcision.
Supported by Matthew Poole, John Calvin, JFB
Verbal and theological parallel: being crucified with Christ and living a new life to God.
Supported by Matthew Henry
Contrasts the non-compulsion of Titus (Greek) with the circumcision of Timothy (half-Jewish) for expediency.
Supported by Matthew Poole, JFB
Direct verbal echo: 'by the works of the law shall no flesh be justified.'
Supported by Matthew Henry
The public declaration of signs among Gentiles corresponding to Paul's private communication of his gospel.
Supported by Matthew Poole, JFB
Illustrates Paul's movements directed by divine revelation, such as his vision of the Macedonian man.
Supported by Matthew Poole
Identifies the 'false brethren' who troubled Gentile converts by demanding circumcision without apostolic command.
Supported by Matthew Poole
Paul attributes his powerful apostolic labor entirely to the effectual grace of God working in him.
Supported by Matthew Henry
Old Testament source for 'in thy sight shall no man living be justified.'
Supported by Matthew Poole
Identifies those 'of reputation' specifically as James, Cephas, and John, the pillars.
Supported by JFB
Historical example of Paul and Barnabas being forward to bring relief to the Judean poor.
Supported by John Calvin
Peter's own vision-informed principle that he should not call any Gentile unclean, which he compromised.
Supported by Matthew Henry
Parallel warning that attempting justification by the law makes Christ of no effect.
Supported by JFB
Theological definition of dying with Christ so that those who live should live unto God.
Supported by Matthew Henry
Metaphor of the athletic race to describe Paul's fear of running in vain.
Supported by Matthew Poole
The context of Paul and Peter's ministry together in Antioch where the confrontation occurred.
Supported by John Calvin
Answers the objection of whether seeking free grace encourages or makes us ministers of sin.
Supported by Matthew Henry
Rebuilding the destroyed ritual yoke of bondage is described as returning to weak beggarly elements.
Supported by Matthew Henry
Explains how believers are dead to the law by Christ's body to bear fruit to God.
Supported by John Calvin
Reiterates that if a law could give life, righteousness would indeed be by the law.
Supported by John Calvin