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Webster's Bible Translation
Galatians 2:21
Bible Study Resources
Concordances:
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- CondensedDevotionals:
- EveryParallel Translations
I am not the one destroying the meaning of God's grace. If following the law is how people are made right with God, then Christ did not have to die.
I do not nullify the grace of God; for if justification were through the law, then Christ died to no purpose.
I despyse not the grace of God. For if rightewesnes come of the lawe then Christ dyed in vayne.
I don't make void the grace of God. For if righteousness is through the law, then Messiah died for nothing!"
"I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly."
By saying these things I am not going against God's grace. Just the opposite, if the law could make us right with God, then Christ's death would be useless.
I do not make void the grace of God: for if righteousness is through the law, then Christ died for nothing.
I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.
I don't make void the grace of God. For if righteousness is through the law, then Christ died for nothing!"
I do not make void the grace of God; for if righteousness is by the law, then Christ died in vain.
I do not nullify the grace of God; for if acquittal from guilt is obtainable through the Law, then Christ has died in vain."
Y caste not awey the grace of God; for if riytwisnesse be thoruy lawe, thanne Crist diede with out cause.
I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.
I do not set aside the grace of God. For if righteousness comes through the law, Christ died for nothing."
I don't turn my back on God's undeserved kindness. If we can be acceptable to God by obeying the Law, it was useless for Christ to die.
"I do not ignore or nullify the [gracious gift of the] grace of God [His amazing, unmerited favor], for if righteousness comes through [observing] the Law, then Christ died needlessly. [His suffering and death would have had no purpose whatsoever.]"
I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.
I do not make the grace of God of no effect: because if righteousness is through the law, then Christ was put to death for nothing.
I do not reject God's gracious gift; for if the way in which one attains righteousness is through legalism, then the Messiah's death was pointless.
I do not set aside the grace of God; for if righteousness [is] by law, then Christ has died for nothing.
I do not set aside the grace of God, for if righteousness comes through the law, then Christ died for nothing.Romans 11:6; Galatians 3:21; 5:4; Hebrews 7:11;">[xr]
I do not deny the grace of Aloha; for if righteousness is by the law, the Meshiha died in vain!
I do not spurn the grace of God. For if righteousness is by means of the law, the Messiah died in vain.
I doe not frustrate the grace of God: for if righteousnes come by the Lawe, then Christ is dead in vaine.
I do not treat the grace of God as meaningless. For if keeping the law could make us right with God, then there was no need for Christ to die.
I say that we are not to put aside the loving-favor of God. If we could be made right with God by keeping the Law, then Christ died for nothing.
I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing.
I doe not abrogate the grace of God: for if righteousnes be by the Lawe, then Christ dyed without a cause.
I do not frustrate the grace of God: for if righteousness comes by means of the law, then Christ died in vain.
I do not set aside the favour of God; for, if, through law, is righteousness, then, Christ, without cause, died.
I cast not away the grace of God. For if justice be by the law, then Christ died in vain.
I reiect not the grace of God: For yf ryghteousnesse come of the lawe, then Christe is dead in vayne.
I refuse to reject the grace of God. But if a person is put right with God through the Law, it means that Christ died for nothing!
I do not set aside the grace of God, for if righteousness comes through the law, then Christ died for nothing.
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
I do not declare invalid the grace of God, for if righteousness is through the law, then Christ died to no purpose.
I do not set aside the grace of God; for if righteousness is through Law, then Christ died without cause.
I do not make void the grace of God, for if righteousness [be] through law -- then Christ died in vain.
I cast not awaye the grace of God. For yf righteousnes come by the lawe, then dyed Christ in vayne.
I do not frustrate the grace of God: for if justification be by the law, Christ died to no purpose.
I do not set aside God's grace, because if righteousness could come through the law, then Christ died for nothing!
I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain."
And I don't take the grace of God lightly. If we could be right with God by following rules, there'd be no use for Jesus."
"I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly."
I do not set aside the grace of God, for if righteousness comes through the Law, then Christ died needlessly."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
do not: Galatians 2:18, Psalms 33:10, Mark 7:9, *marg. Romans 8:31
righteousness: Galatians 2:16, Galatians 3:21, Galatians 5:2-4, Romans 10:3, Romans 11:6, Hebrews 7:11
Christ: Isaiah 49:4, Jeremiah 8:8, 1 Corinthians 15:2, 1 Corinthians 15:14, 1 Corinthians 15:17
Reciprocal: Numbers 35:32 - General Job 15:4 - castest off Luke 7:30 - rejected John 15:25 - without Romans 3:4 - God forbid Romans 3:31 - do we Romans 4:14 - For if Romans 6:3 - were 2 Corinthians 6:1 - the Galatians 3:18 - if Galatians 5:4 - is Philippians 3:18 - enemies Titus 2:11 - the grace
Cross-References
And when the sun was going down, a deep sleep fell upon Abram; and lo, a horror of great darkness fell upon him.
So David took the spear and the cruse of water from Saul's bolster; and they departed, and no man saw [it], nor knew [it], neither awaked: for they [were] all asleep: because a deep sleep from the LORD had fallen upon them.
In thoughts from the visions of the night, when deep sleep falleth on men.
In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger.
Now as he was speaking with me, I was in a deep sleep on my face towards the ground: but he touched me, and set me upright.
Gill's Notes on the Bible
I do not frustrate the grace of God,.... Or "cast it away", as the Vulgate Latin version reads it; or "deny it", as the Syriac and Arabic; or "despise, reject, and make it void", as other versions; meaning either the grace of the Son of God in giving himself for him, just mentioned by him; or the particular doctrine of grace, justification, he is speaking of, as proceeding from the grace of God, upon the foot of the righteousness of Christ; or the whole Gospel, all and each of which would be denied, despised, rejected, made null and void, be in vain, fallen and departed from, should justification be sought for by the works of the law: but this the apostle did not do, and therefore did not frustrate the grace of God: which to do would be to act the most ungenerous and ungrateful part to God, and Christ, and to that love and grace which are so largely displayed in the free justification of a sinner.
For if righteousness come by the law; if a justifying righteousness is to be attained unto by the works of the law, or men can be justified by their obedience to it,
then Christ is dead in vain; there was no necessity for his dying: he died without any true reason, or just cause; he died to bring in a righteousness which might have been brought in without his death, and so his blood and life might have been spared, his sufferings and death being entirely unnecessary; which to say is to cast contempt upon the wisdom, love, and grace of God in this matter, and to offer the greatest indignity to the person, character, sufferings, and death of Christ. Wherefore it may be strongly concluded, that there is no righteousness by the law of works, nor to be attained that way, otherwise Christ had never died; and that justification is solely and alone by his righteousness.
Barnes' Notes on the Bible
I do not frustrate the grace of God - The word rendered “frustrate” (ἀθετῶ athetō) means properly to displace, abrogate, abolish; then to make void, to render null; Mark 7:9; Luke 7:30; 1 Corinthians 1:19. The phrase “the grace of God,” here refers to the favor of God manifested in the plan of salvation by the gospel, and is another name for the gospel. The sense is, that Paul would not take any measures or pursue any course that would render that vain or inefficacious. Neither by his own life, by a course of conduct which would show that it had no influence over the heart and conduct, nor by the observance of Jewish rites and customs, would he do anything to render that inefficacious. The design is to show that he regarded it as a great principle that the gospel was efficacious in renewing and saving man, and he would do nothing that would tend to prevent that impression on mankind. A life of sin, of open depravity and licentiousness, would do that. And in like manner a conformity to the rites of Moses as a ground of justification would tend to frustrate the grace of God, or to render the method of salvation solely by the Redeemer nugatory. This is to be regarded, therefore as at the same time a reproof of Peter for complying with customs which tended to frustrate the plan of the gospel, and a declaration that he intended that his own course of life should be such as to confirm the plan, and show its efficacy in pardoning the sinner and rendering him alive in the service of God.
For if righteousness come by the law - If justification can be secured by the observance of any law - ceremonial or moral - then there was no need of the death of Christ as an atonement. This is plain. If man by conformity to any law could be justified before God, what need was there of an atonement? The work would then have been wholly in his own power, and the merit would have been his. It follows from this, that man cannot be justified by his own morality, or his alms-deeds, or his forms of religion, or his honesty and integrity. If he can, he needs no Saviour; he can save himself. It follows also that when people depend on their own amiableness, and morality, and good works, they would feel no need of a Saviour; and this is the true reason why the mass of people reject the Lord Jesus. They suppose they do not deserve to be sent to hell. They have no deep sense of guilt. They confide in their own integrity, and feel that God ought to save them. Hence, they feel no need of a Saviour; for why should a person in health employ a physician? And confiding in their own righteousness, they reject the grace of God, and despise the plan of justification through the Redeemer. To feel the need of a Saviour it is necessary to feel that we are lost and ruined sinners; that we have no merit upon which we can rely; and that we are entirely dependent on the mercy of God for salvation. Thus feeling, we shall receive the salvation of the gospel with thankfulness and joy, and show that in regard to us Christ is not “dead in vain.”
Clarke's Notes on the Bible
Verse Galatians 2:21. I do not frustrate — ουκ αθετω. I do not contemn, despise, or render useless, the grace of God-the doctrine of Christ crucified; which I must do if I preach the necessity of observing the law.
For if righteousness — If justification and salvation come by an observance of the law, then Christ is dead in vain; his death is useless if an observance of the law can save us; but no observance of the law can save us, and therefore there was an absolute necessity for the death of Christ.
1. THE account of the prevarication of Peter in the preceding chapter teaches us a most useful lesson. Let him who assuredly standeth take heed lest he fall. No person in a state of probation is infallible; a man may fall into sin every moment; and he will, if he do not walk with God. Worldly prudence and fleshly wisdom would have concealed this account of the prevarication of Peter; but God tells truth. This the fountain of it; and from him we are to expect not only nothing but the truth, but also the whole truth. If the Gospel were not of God we had never heard of the denial and prevarication of Peter, nor of the contention between Paul and Barnabas. And these accounts are recorded, not that men may justify or excuse their own delinquencies by them, but that they may avoid them; for he must be inexcusable who, with these histories before his eyes, ever denies his Master, or acts the part of a hypocrite. Had the apostles acted in concert to impose a forgery on the world as a Divine revelation, the imposture would have now come out. The falling out of the parties would have led to a discovery of the cheat. This relation, therefore, is an additional evidence of the truth of the Gospel.
2. On, I through the law am dead to the law, c., pious Quesnel makes the following useful reflections:
"The ceremonial law, which is no more than a type and shadow of him, destroys itself by showing us Jesus Christ, who is the truth and the substance. The moral law, by leaving us under our own inability under sin and the curse, makes us perceive the necessity of the law of the heart, and of a Saviour to give it. The law is for the old man, as to its terrible and servile part and it was crucified and died with Christ upon the cross as well as the old man. The new man, and the new law, require a new sacrifice. What need has he of other sacrifices who has Jesus Christ? They in whom this sacrifice lives, do themselves live to God alone; but none can live to him except by faith; and this life of faith consists in dying with Christ to the things of the present world, and in expecting, as co-heirs with him, the blessings of the eternal world. And who can work all this in us but only he who lives in us? That man has arrived to a high degree of mortification, who can say Christ liveth in me, and I am crucified to the world. Such a one must have renounced not only earthly things, but his own self also."
3. Is there, or can there be, any well grounded hope of eternal life but what comes through the Gospel? In vain has the ingenuity of man tortured itself for more than 5000 years, to find out some method of mending the human heart: none has been discovered that even promised any thing likely to be effectual. The Gospel of Christ not only mends but completely cures and new makes infected nature. Who is duly apprised of the infinite excellency and importance of the Gospel? What was the world before its appearance? What would it be were this light extinguished? Blessed Lord! let neither infidelity nor false doctrine rise up to obscure this heavenly splendour!
