Galatians2
New International Version
1Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also.
2I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain.
3Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
4This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.
5We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.
6As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message.
7On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised.
8For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles.
9James, Cephas and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised.
10All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.
11When Cephas came to Antioch, I opposed him to his face, because he stood condemned.
12For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.
13The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.
14When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?
15“We who are Jews by birth and not sinful Gentiles
16know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.
17“But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not!
18If I rebuild what I destroyed, then I really would be a lawbreaker.
19“For through the law I died to the law so that I might live for God.
20I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.
21I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”
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