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2:1 Then fourteen years after I went up again to Jerusalem with
Barnabas, and took Titus with me also.
2:2 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.
2:3 But neither Titus, who was with me, being a Greek, was compelled
to be circumcised: 2:4 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: 2:5 To whom we
gave place by subjection, no, not for an hour; that the truth of the
gospel might continue with you.
2:6 But of these 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: 2:7 But
contrariwise, when they saw that the gospel of the uncircumcision was
committed unto me, as the gospel of the circumcision was unto Peter;
2:8 (For he that wrought
effectually in
Peter to the apostleship of
the circumcision, the same was mighty in me toward the Gentiles:) 2:9
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 the
right hands of fellowship; that we should go unto the heathen, and
they unto the
circumcision.
2:10 Only they would that we should remember the poor; the same which
I also was forward to do.
2:11 But when
Peter was come to
Antioch, I withstood him to the face,
because he was to be blamed.
2:12 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.
2:13 And the other Jews dissembled likewise with him; insomuch that
Barnabas also was carried away with their
dissimulation.
2:14 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? 2:15 We who
are Jews by nature, and not sinners of the Gentiles, 2:16 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.
2:17 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.
2:18 For if I build again the things which I
destroyed, I make myself
a
transgressor.
2:19 For I through the law am dead to the law, that I might live unto
God.
2:20 I am crucified with Christ:
neverthless 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.
2:21 I do not frustrate the grace of God: for if
righteousness come by
the law, then Christ is dead in vain.
Matthew Henry's Concise Commentary on the Whole Bible
back to:
Galatians
Book: Galatians
Chapter: 2
Overview:
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)
1-10 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.
11-14 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.
15-19 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.
20,21 Here, in his own person, the
Apostle describes the
spiritual or hidden
Life of a believer. The old
Man is
crucified, Ro 6:6, but the new
Man is living;
Sin is
mortified, and
Grace is quickened. He has the comforts and the
triumphs of
Grace; yet that
Grace is not from himself, but from
another. Believers see themselves living in a state of
dependence
On Christ. Hence it is, that though he lives in the
Flesh, yet he does not live after the
Flesh. Those who have true
Faith, live
By that
Faith; and
Faith fastens upon
Christ's
giving himself for us. He loved me, and gave himself for me. As
if the
Apostle said, The
Lord saw me fleeing from him more and
more. Such wickedness, error, and ignorance were in my will and
understanding, that it was not possible for me to be ransomed
By
any other means than
By such a price. Consider
Well this price.
Here notice the false
Faith of many. And their profession is
accordingly; they have the form of
Godliness without the power
of it. They think they believe the articles of
Faith aright, but
they are deceived. For to believe in
Christ crucified, is not
only to believe that he was crucified, but also to believe that
I am crucified with him. And this is to know
Christ crucified.
Hence we learn what is the nature of
Grace.
God's
Grace cannot
stand with
Man's merit.
Grace is
No Grace unless it is freely
given every way. The more simply the believer relies
On Christ
for every thing, the more devotedly does he walk before Him in
all his ordinances and
Commandments.
Christ lives and reigns in
him, and he lives here
On Earth By Faith in the
Son of God,
which
Works By Love, causes obedience, and changes into his holy
image. Thus he neither abuses the
Grace of
God, nor makes it in
vain.