Galatians 2NASB
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Galatians2

New American Standard

1Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.

2It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that somehow I might be running, or had run, in vain.

3But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.

4Yet it was a concern because of the false brothers secretly brought in, who had sneaked in to spy on our freedom which we have in Christ Jesus, in order to enslave us.

5But we did not yield in subjection to them, even for an hour, so that the truth of the gospel would remain with you.

6But from those who were of considerable repute (what they were makes no difference to me; God shows no favoritism)—well, those who were of repute contributed nothing to me.

7But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised

8(for He who was at work for Peter in his apostleship to the circumcised was at work for me also to the Gentiles),

9and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles, and they to the circumcised.

10They only asked us to remember the poor—the very thing I also was eager to do.

11But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.

12For prior to the coming of some men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and separate himself, fearing those from the circumcision.

13The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy.

14But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, “If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews?

15“We are Jews by nature and not sinners from the Gentiles;

16nevertheless, knowing that a person is not justified by works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by works of the Law; since by works of the Law no flesh will be justified.

17But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a servant of sin? Far from it!

18For if I rebuild what I have once destroyed, I prove myself to be a wrongdoer.

19For through the Law I died to the Law, so that I might live for God.

20I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the 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 do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.”

Study Guide

Public-domain commentary and original-language notes for Galatians 2.

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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.

Cross References

Galatians 2
v1Acts 15:2-4thematic

The formal Jerusalem journey with Barnabas to consult the apostles on Gentile circumcision.

Supported by Matthew Poole, John Calvin, JFB

v20Romans 6:4-6thematic

Verbal and theological parallel: being crucified with Christ and living a new life to God.

Supported by Matthew Henry

v3Acts 16:3contrast

Contrasts the non-compulsion of Titus (Greek) with the circumcision of Timothy (half-Jewish) for expediency.

Supported by Matthew Poole, JFB

v16Romans 3:20allusion

Direct verbal echo: 'by the works of the law shall no flesh be justified.'

Supported by Matthew Henry

v2Acts 15:12thematic

The public declaration of signs among Gentiles corresponding to Paul's private communication of his gospel.

Supported by Matthew Poole, JFB

v2Acts 16:9thematic

Illustrates Paul's movements directed by divine revelation, such as his vision of the Macedonian man.

Supported by Matthew Poole

v4Acts 15:24thematic

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

v16Psalms 143:2allusion

Old Testament source for 'in thy sight shall no man living be justified.'

Supported by Matthew Poole

v2Galatians 2:9thematic

Identifies those 'of reputation' specifically as James, Cephas, and John, the pillars.

Supported by JFB

v10Acts 11:29thematic

Historical example of Paul and Barnabas being forward to bring relief to the Judean poor.

Supported by John Calvin

v12Acts 10:28thematic

Peter's own vision-informed principle that he should not call any Gentile unclean, which he compromised.

Supported by Matthew Henry

v16Galatians 5:4thematic

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

v11Acts 15:30-35thematic

The context of Paul and Peter's ministry together in Antioch where the confrontation occurred.

Supported by John Calvin

v17Romans 6:15thematic

Answers the objection of whether seeking free grace encourages or makes us ministers of sin.

Supported by Matthew Henry

v18Galatians 4:9thematic

Rebuilding the destroyed ritual yoke of bondage is described as returning to weak beggarly elements.

Supported by Matthew Henry

v19Romans 7:4thematic

Explains how believers are dead to the law by Christ's body to bear fruit to God.

Supported by John Calvin

v21Galatians 3:21thematic

Reiterates that if a law could give life, righteousness would indeed be by the law.

Supported by John Calvin