Bible Commentaries
Galatians 2

Introduction

How Other Apostles Approved His Work

In the preceding chapter, Paul reveals that the Galatians are questioning two things about him: (1) his being an apostle of Jesus Christ and (2) his message being the right message (the message he brought to them when he first preached there). False teachers have discredited him in the minds of the Galatians in these two areas. In Galatians 1:11, Paul begins a historical account of his life and service to the true gospel that he received from Jesus Christ; he is trying to show he did not receive his gospel from the apostles or any other man. Now, he begins to develop the theme mentioned in the last verse of chapter one. His aim is to prove that, in addition to receiving his message or gospel directly from Jesus Christ and not from the church or apostles in Jerusalem, these notable people in Jerusalem actually agree with his proclamations.

The gathering in Jerusalem recorded in Acts 15 has been made to mean many things. It has been suggested that Paul, Barnabas, and Titus go there to receive the truth on the subject of circumcision because that is where the apostles are headquartered. This assumption cannot be true because few of the apostles are there at that time, for they are busy obeying the great commission; and, in addition, it would have ruined Paul’s argument in this epistle if he had to go to Jerusalem to know the truth on this or any other question. His reasoning is that he does not have to go to Jerusalem to learn what God’s will is on any subject--it is revealed directly to him just as it is revealed to The Twelve. Others say Paul and Barnabas go to Jerusalem because that is the "mother church," or, as some would like to have it, the headquarters of the church of Christ. This idea, of course, would destroy the autonomy of the church in Antioch that Paul and Barnabas come from and would make them responsible to the Jerusalem church. If these things are not true, why do they go to Jerusalem? The answer is that the false teachers come from there and that church is the one responsible for its own members (Acts 15:1; Acts 15:24-25). Each member is responsible to a local congregation, and those who direct the affairs of that local congregation are responsible for its members. Because the false teachers come from the Jerusalem church, they go there so the church overseers (the elders and a minority of the twelve apostles) can make a decision and do what has to be done about the false teachers from their congregation. In Acts, Luke indicates they have this idea in their minds when they begin the letter they send out:

Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment (Acts 15:24).

The false teachers’ "home" congregation is appealed to, and the leaders there deal with the problem. This example should be followed today. But it must also be realized that this is not a precedent for calling a group of preachers or leading brethren together to make a decision by which the brotherhood should be ruled. Where this practice has been attempted in the brotherhood, trouble and chaos have arisen. In church government the scriptural examples must be adhered to as well as in other areas of Christ’s religion. Paul does not need to go to Jerusalem to find the truth on the subject under consideration. He already has the truth; and when he presents it, the others there agree with him and act accordingly.

Verse 1

Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

Then fourteen years after I went up again to Jerusalem: The fourteen years begin at Paul’s conversion in about 37 A.D. Some, however, believe it begins at the end of the three years mentioned in Galatians 1:18. It seems more probable that all the times mentioned are calculated from the time he becomes a Christian, perhaps because this event marks his spiritual birthday, a day more important to him than anything else in the world. Paul’s second visit to Jerusalem, recorded in Acts 11:30, is not considered since it has no bearing on his arguments in this epistle. The visit under consideration in this verse is the one of Acts 15 (see the introduction to this chapter).

with Barnabas: Barnabas, a gospel preacher of Jewish origin who helps Paul through various problems, is a fellow worker in the truth and assists him on his first missionary journey into Cyprus and Asia Minor. This trip, incidentally, is the time Paul first visits Galatia as an apostle (Acts 9:27; Acts 11:25-26; Acts 13:1-3).

and took Titus with me also: Titus, a young man converted by Paul, begins traveling with him and is a part of the group that goes from Antioch to Jerusalem. Since his parents are probably Gentiles, he has not been circumcised and is not required to be as we learn in verse 3. Titus helps Paul in many ways. The most notable of his works seems to be on the island of Crete where Paul leaves him to set the churches in order and to ordain elders in every city (Titus 1:5).

Verse 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.

And I went up by revelation: The decision to send Paul and other brethren from Antioch to Jerusalem is made by the church in Antioch (Acts 15:2). This decision is accompanied by a revelation from the Holy Spirit to make this journey and to investigate the false doctrine brought to Antioch by the false teachers.

and communicated unto them that gospel: Paul communicates with (preaches to) the various churches on the way to Jerusalem. When he arrives in this place where the church of Christ had its beginning and the gospel was first preached as a fact, he tells them the same things he has preached among the Gentiles. This gospel is preached in the presence of the multitude, but the next part of the verse indicates he uses much wisdom in so doing.

but privately to them which were of reputation: These brethren would have included the two apostles, Peter and John, and James, the Lord’s brother. Verse 9 shows the reputation these men have in the church at Jerusalem. The Holy Spirit does not reveal specific details about actions and beliefs of others to Paul; therefore, he has to find out if they will oppose him and his teachings on the matter of the Gentiles’ not having to be circumcised for salvation. They agree with Paul. Thus, they make up a formidable force, presenting a united front to the multitude of believers against those false teachers who are insisting the Gentiles have to submit to the law of Moses and the rite of circumcision. His meeting with these chief men in the church is not to learn the truth. Rather, it is to ensure the success of the gospel message by their all agreeing with it and the course of action that is to follow. In addition, their division of labor is explained: Peter will preach to the Jews, and Paul will preach to the Gentiles.

lest by any means I should run, or had run, in vain: "In vain" means "empty with special reference to quality" (Vine 657). Paul wants his work and that of other children of God to be of the finest quality (Philippians 1:9-10). In this matter each worker is to give diligence in proving he is "approved unto God" (1 Timothy 2:15). Acts 15:22-30 shows that not only does God approve of the quality of his work and preaching but the leading brethren at Jerusalem do also, as indicated in the next verse.

Verse 3

But neither Titus, who was with me, being a Greek, was compelled to be circumcised.

But neither Titus, who was with me, being a Greek: Titus is a Gentile and has been taken into the capitol city of the Jewish religion and into a congregation composed entirely of Jewish members and led by men of the Jewish race. Since this epistle is written before Paul writes to Corinth the second time, this is the first time Titus’ name is mentioned in the scriptures. Luke does not mention his presence at the meeting in Acts 15, and we would not know this situation had Paul not written about it here.

was compelled to be circumcised: Even though he is in the heart land of Judaism as a physical and uncircumcised Gentile, he is not forced to be circumcised because he has already been circumcised in the heart spiritually (Romans 2:28-29). And, as Paul argues in Galatians 3:26-29, Titus is of the seed of Abraham and a fellow heir by virtue of his faith and putting on Christ in baptism. This incident reveals that Paul does not make the journey to Jerusalem to learn the truth about the matter under consideration. The spiritual guides in Jerusalem listen to him and understand that he brings the truth with him. The reason Titus is not required to be circumcised is found in the next verse.

Verse 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:

And that because of false brethren unawares brought in: Acts 15 exposes who these false brethren are and what they are attempting to require of the Gentile converts (Acts 15:1; Acts 15:5; Acts 15:24). The word "must" (Acts 15:24) is the key word, indicating they believe the Gentiles will be lost if they do not submit to circumcision and the law of Moses. These false brethren are still tainted with the spirit of the sect of the Pharisees. They are wolves in sheep’s clothing (Matthew 7:15). They are "grievous wolves" who have entered within the flock (Acts 20:29). And 2 Peter 2:1 indicates God is well aware of the ability of false teachers to exist among God’s people; hence, the admonition to be watchful, sober, and diligent in trying the teachers of a congregation (1 John 4:1; Revelation 2:2).

who came in privily to spy out our liberty: Spies are really traitors as Judas Iscariot is. And the church today may have traitors to watch out for (2 Timothy 3:4). They still come in "unawares" and "privily." The idea is they are brought in, come in, or infiltrate secretly or unannounced. The liberty in this verse is freedom from the law of Moses (Acts 15:10). (Note how this point is summarized in Galatians 5:1.)

that they might bring us into bondage: The "bondage" into which the false teachers are attempting to bring Christians, and in particular the Gentile Christians, is the law of Moses. Notice how he deals with this bondage aspect of the law in his allegory in Galatians 4:21-31. Also, in Matthew the scripture says, "Take heed that no man deceive you" (24:4). Such must be withstood (see the next verse and also Acts 15:2) and that to their face (see verse 11 of this chapter).

Verse 5

To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

To whom we gave place by subjection, no, not for an hour: False doctrine and false actions, as we learn later in this chapter, cannot be allowed to stand in the Lord’s church. Notice the swiftness and steadfastness of the attack against them. If discipline against false teachers is not dealt with immediately, more problems may arise in the future. And, with the passing of time, they may be so difficult to deal with they may divide or even destroy the church. The object of such actions is not to lord it over people but to make sure the true gospel can continue with the children of God (James 1:21). This is the type of judgment each child of God can make (John 7:24). When we judge in this manner, we are simply obeying 1 John 4:1. With such judgmental actions, Jesus is well pleased (Revelation 2:2; Revelation 2:6).

that the truth of the gospel might continue with you: "The truth of the gospel" is contrasted with "pervert the gospel" in Galatians 1:7. It was necessary for this truth to remain with the believers uninterrupted. Paul’s work in opposing false teachers in the past is for this purpose. John 8 contains a good illustration of the necessity of opposing false doctrine and standing for the truth (31-32).

In this next section (verses 6-9), a lesson concerning attitudes toward men in religion is introduced. It is difficult for any person to learn the truth of the gospel if he has more respect for the messenger than he does the message (see 1 Corinthians 1:12-15; 1 Corinthians 3:4-9 for important lessons on this subject). In the next few verses of this chapter, Paul discusses God’s attitude toward His messengers, members’ attitudes toward the apostles in Jerusalem, the attitude of the apostles in Jerusalem toward Paul, and Paul’s toward them.

Verse 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:

But of these who seemed to be somewhat: The apostles and church leaders in Jerusalem have been unduly exalted in the minds of some of the members. Paul is aware that this practice has spilled over into Galatia, and some of them are exalting men too much. Twice in this verse these men are described as men "who seemed to be somewhat," showing the attitude of the false teachers and their followers.

(whatsoever they were it maketh no matter to me: God accepteth no man’s person): God’s attitude toward them or any other of His messengers is, He "accepteth no man’s person." This is, therefore, the correct attitude to have. Any doctrine that manifests respect for persons is not of God (Acts 10:34-35). Paul’s argument here is that it makes no difference whether a man is one of the original twelve apostles or of Jerusalem’s chief men or himself. If the message comes from God, then it must be heard and obeyed. He clothes himself with this attitude.

for they who seemed to be somewhat in conference added nothing to me: Paul says it makes no difference to him who they are because they added nothing to him in that conference in Jerusalem insofar as new truths and revelations are concerned. This response answers any questions the Galatians may have had concerning Paul’s attitude toward those in Jerusalem and toward the other apostles. But what is the attitude of the other apostles? How did the chief men in Jerusalem feel about Paul, his work, and his doctrine? He begins answering this question in the next verse.

Verse 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;

"Uncircumcision" stands for the Gentiles and "circumcision" for the Jews. Circumcision is the sign or token of being under the Old Testament or Mosaical law (Acts 7:8; see also Judges 15:18 that refers to Gentiles).

Paul tells more about his work among the Gentiles to the church in Jerusalem (Acts 15:3-4). These chief men then state their agreement with Paul’s and Barnabas’ doctrine and work in verses 6-29. This passage tells what the apostles and elders at Jerusalem believe about Paul. Their attitude toward him is one of acceptance and encouragement. The truth these men in Jerusalem see is briefly stated in the next verse.

Verse 8

(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

God is working both with Peter and Paul. They just work in different areas and among different races of people. Their gospel is the same because it originates with God through Jesus Christ. They both are able to work true miracles to confirm that their message is from above (Mark 16:20; Hebrews 2:3-4). These two passages teach the purposes of miracles.

Verse 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.

And when James, Cephas, and John, who seemed to be pillars: "Pillars" "is used (a) metaphorically, of those who bear responsibility in the churches..." (Vine 471).

perceived the grace that was given unto me: Grace stands for the plans, purposes, and power God has in mind to give Paul. Jesus reveals these to Ananias in Acts 9:15-16 when he tells him to tell Paul what he has to do in order to be saved from his sins (see Acts 9:6). It should be noted that since this instruction includes preaching salvation to the Gentiles, the word "grace" is used for emphasis to show that these formerly called heathen are included under God’s plan. It should further be observed that the word "gospel" in verse 7 is used interchangeably with "grace" in this verse. This usage is in keeping with Paul’s use of both of these words. For example, in Titus 2:11-12, he uses the "grace of God" in the sense of the gospel and writes that it is used in "teaching us." Incidentally, in this reference, the grace or gospel teaches us about the rules and regulations of the Christian life and is not limited to teaching about the death, burial, and resurrection of Jesus.

they gave to me and Barnabas the right hands of fellowship: This action is the sealing of the agreement they make in accepting Paul’s preaching, work, and his special God-given mission to the Gentiles. This action is probably done in such a way that the multitude of believers in Jerusalem are aware of it. In his commentary Adam Clarke (Vol. VI 393) observes that in Leviticus 6:2 the word translated "fellowship" means "in giving the hand." It seems their custom was similar to ours today because we shake hands, not only in greeting one another but also when we make an agreement. We may seal that agreement with a hand shake (see an example of this practice recorded in Ezekiel 17:17-18 in reference to Pharaoh). Since this is a well-documented custom among the people, it does not appear to be a requirement to show fellowship in the Lord’s church, although I have witnessed on many occasions fellow members shaking hands with individuals who have made confessions of fault and sought restoration to the fellowship of the body.

that we should go unto the heathen, and they unto the circumcision: Later on James writes his epistle "to the twelve tribes which are scattered abroad" (James 1:1). Peter writes his epistles to "the strangers scattered throughout" many of the countries and provinces (1 Peter 1:1), which probably refers to the Jewish people in different places, although he is the first to preach to the Gentiles (Acts 10). Paul preaches first to the Jews and then turns to the Gentiles (Romans 1:16). All of these examples seem to be in agreement with the decision made in Acts 15, which is nothing more than what they are already doing. This decision just fixes their sphere of work more firmly in the hearts of the people, although some contrary ones still reject it.

Verse 10

Only they would that we should remember the poor; the same which I also was forward to do.

A great dearth or famine had come upon the world prior to the time under consideration. Added to this famine is the plight of the persecuted Christians in Judea. Before the conference in Acts 15, Paul and Barnabas have taken relief to those gathered in the first Gentile church in Antioch (Acts 11:27-30). He has also been active in this matter since that time (Romans 15:25-27; 1 Corinthians 16:1-2; 2 Corinthians 8:1-7). He not only continues praying for them (Romans 10:1) in reference to salvation but he also remembers their physical needs with a great collection that he and fellow workers carry there. No one could rightfully accuse Paul of forgetting his fleshly relatives in order to go preach to the Gentiles.

"Forward" is used in the sense of being diligent in doing the thing just mentioned. Paul has now shown the Galatians that his message and work are given to him by God and not by such men as Peter, James, and John or anyone else in Jerusalem. He further has proved that they actually agree with him and approve his teaching and work among the Gentiles. Now, he takes his argument one step further and tells them how he actually has to correct them in their conduct.

Verse 11

Paul’s Rebuke of Another Apostle

But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

Instead of Peter, one of the original twelve apostles, correcting him, Paul has to rebuke Peter--not in the absence of this erring apostle but "to the face," meaning in person. Peter is to be blamed because of his conduct. Later on we find he is an elder in the Lord’s church (1 Peter 5:1). But an elder is to be "blameless" (1 Timothy 3:2). Therefore, we may conclude that in order for a brother to qualify as an elder or bishop, he may have used bad judgment in the past and even sinned; but when he repents and is forgiven, he is once more "blameless" and may be appointed to this work.

Verse 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.

Peter has learned the truth on this subject from God himself. In Acts 11:1-9, those of the circumcision charge Peter with eating with the Gentiles on the occasion of Cornelius’ conversion in Acts 10. Peter is able to tell them how God has convinced him it is all right to eat with the Gentiles as well as to receive them into the church (Acts 11:17-18). On another occasion, however, when proper conduct would have gone far in removing this prejudice from the Lord’s church, Peter acts in a hypocritical manner. He withdraws himself from the Gentiles and will not eat with them any more. He is afraid of what those who have come from James in Jerusalem to Antioch may think. Peter’s position as a leader affects others, as most wrong actions by leaders do.

Verse 13

And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

And the other Jews dissembled likewise with him: The word "dissembled" tells us Peter is acting in a hypocritical manner. He is acting like a "stage player" (Vine 176)--he is acting out a part different from the truth that has been revealed to him and that is to govern his true character. He even seems to pretend the reason he acts in this way is out of loyalty to the law of Moses when actually he does it out of fear of the Jews.

insomuch that Barnabas also was carried away with their dissimulation: Each preacher and elder must remember this lesson. When they do not act right, others may follow their example. Other Jews, and even Barnabas, who have been with the church in Antioch almost from the beginning, follow him in this hypocrisy. This influence of one over a group, even the apostolic group, is well illustrated by the murmuring of Judas on the occasion of the ointment’s being poured on Jesus’ head. John indicates that Judas led in the complaining about this "waste" (John 12:1-8), and Mark records that others in the group also complained as they followed Judas’ example (14:3-9). It is not a difficult thing to draw away disciples (Acts 20:30). Thus, we should always be very careful. Barnabas and Paul have already had a sharp difference over John Mark, and their paths have separated insofar as their sphere of work is concerned (Acts 15:36-41). After this time, Barnabas is not mentioned in reference to his work as a preacher. His name is recorded in Colossians 4:10 because of his relationship with John Mark. The events written about here in Galatians 2 evidently take place at the end of Paul’s second major journey while he stays in Antioch (Acts 18:22-23).

Verse 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?

But when I saw that they walked not uprightly according to the truth of the gospel: One of the truths of the gospel is that the Gentiles and, indeed, all races have salvation made available to them by the work of Jesus Christ (see 3:26-29). Even though Peter and his companions know the truth, their conduct in life is not patterned after it. Peter knows the truth but, according to verse 12, fears the Jews.

I said unto Peter before them all: When a church leader sins, be he an elder or a preacher, he should be rebuked before all (1 Timothy 5:19-20). Paul now rebukes 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?: There in Antioch, Peter has lived with the Gentiles. He has not compelled them to live as he did as a Jew until those influential Jews come from Jerusalem. Then "he withdraws and separates himself" from the Gentiles. He will hardly admit them to his fellowship unless they will adhere to the customs of the Jews. In his rebuke, Paul condemns this attitude and Peter’s actions through the rest of the chapter. This was evidently the last meeting between Paul and Peter in their work. Tradition has it that they were tried and condemned together in Rome (The People’s New Testament, Vol. 1 171).

Verse 15

We who are Jews by nature, and not sinners of the Gentiles:

The natural Jews look at the Gentiles as sinners when comparing them with themselves. It is difficult for the Jews to look upon themselves as sinners. Because of this problem, when Paul writes his epistle to the Romans, he has to convince them that the Gentiles are sinners as he does in chapter one. Then he has to convince the Jews they are in this same condition in chapter two. The same situation occurs in this epistle to the Galatians. One of the objections the Jews have to the gospel of Christ is that it finds them to be sinners (verse 17) along with the Gentiles. The Jews do have some advantages over the Gentiles (compare Romans 3:1-18 with Ephesians 2:11-22). One part they fail to understand is they have lived under a legal or law system that required them never to make a mistake, an impossibility. As a result each responsible person was found to be a sinner. Under the former system, they had no means of complete forgiveness because the penalty for their sins was not paid until Jesus died on the cross. The unbelief of the Jews was getting in their way, blocking them from the forgiveness they desperately need.

Verse 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.

Knowing that a man is not justified by the works of the law: The student of the Bible has to understand this verse in order to know fully what Paul is writing about in the next parts of this epistle. The word translated "justified" in this passage means "the act of pronouncing righteous, justification, acquittal" (Vine 338). God has the power to make us righteous because of Jesus’ being "the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1 John 2:1-2). Paul teaches in Romans that God could be right in acquitting the sinners of their sins only because of the propitiatory sacrifice of Jesus when He died for us and the sinners’ faith in that sacrifice (3:23-26).

but by the faith of Jesus Christ: "The faith of Jesus Christ" is not speaking of Christ’s personal faith in God or of His faithfulness in fulfilling God’s will. These words are a name given to His gospel (1:23). The gospel produces faith (Romans 10:17). This faith is an integral part of God’s plan, so faith is put for the whole plan.

To say that the sinner is justified by faith only is erroneous because Paul uses faith in a much broader sense. The point is "the faith of Jesus Christ" is the gospel of Christ and is contrasted with the works of the law. The contrast is not between one’s personal faith and legal works. This point is made clear in the Roman epistle when Paul refers to "obedience to the faith" (Romans 1:5) and then closes that epistle, still speaking of the gospel, and declares it is "made known to all nations for the obedience of faith" (Romans 16:26). To separate obedience from faith is like separating the spirit from the body (James 2:26). "Obedience of faith" is simply doing what the gospel tells us to do to be saved. To identify these acts or works of obedience with trying to be justified by "the works of the law" shows a lack of understanding about how to divide rightfully "the word of truth" (2 Timothy 2:15). God does have the right to choose a "work" and use it as a point in time for Him to justify a person (James 2:21). This type of work is called a "work of faith" (1 Thessalonians 1:3; 2 Thessalonians 1:11). They are called works of faith because God tells us to do them in His gospel that produces faith (Romans 10:17). Believing and trusting God, repenting, confessing our faith in Christ, and being baptized are all works of faith. To identify as legalism obedience to these commands and receiving the promised blessing from that obedience is to miss the mark and endanger people’s souls. To preach, "He that believeth and is baptized shall be saved" (Mark 16:16) is not preaching a legalistic doctrine for salvation. It is simply preaching the truth and teaching a "work of faith." It is from Jesus Himself.

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: "Flesh" in this verse stands for each person living, who has lived since the beginning of the gospel and who will live. "The law" stands for the law of Moses. Paul reminds Peter, James, Barnabas, and the others that they all have believed in Jesus in order to be justified by the gospel of Christ. When one believes in Jesus today, it still puts him into a position to be justified or cleared of guilt by the gospel. (Compare John 1:12 where those who believe and receive Jesus then have the power to become sons of God.)

for by the works of the law shall no flesh be justified: If any person goes back to the law of Moses for justification, then the condition described in Hebrews 6:4-6; Hebrews 10:26-29 exists. Since no sacrifice under the old law has sufficient value to pay the penalty for one’s sins and since the old law has been nailed to the cross of Christ (Colossians 2:14-16), there is now no valid means of repentance that is acceptable to God. The child of God, going back to the old law and abiding there, will remain under condemnation and suffer the vengeance of God in the final judgment.

Verse 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.

The Jews do not like it because the gospel declares them to be sinners along with the Gentiles (Romans 3:9; Romans 3:23). Christ and His gospel do not make them sinners. They are sinners because they have not been able to keep perfectly the law they have been under. The gospel only tells them of their sinful condition. God does not make anyone a sinner (James 1:13-15), a truth that Paul understands well because he writes of it in Romans 7. In that chapter, especially beginning with verse 7, he writes of his sinful condition while living under the law of Moses and how there is nothing or no one to deliver him from it until Jesus Christ is brought forth. The "we" in this verse refers to Peter, whom he is rebuking before all, and to himself. (Note how he changes from "we" to "I" in the next verse.)

Verse 18

For if I build again the things which I destroyed, I make myself a transgressor.

Paul probably still has under consideration his rebuke of Peter. At least, the same subject is in his mind, and he wants the Galatians to learn this truth. "Destroyed" means "to destroy utterly, to overthrow completely" (Vine 164). As Paul has preached and written about, the law of Moses has come to an end (Colossians 2:14-16; Romans 7:1-4; Hebrews 10:9-10). There is nothing left in the old Mosaic system that can establish or maintain the right relationship with God. Peter may not have preached that the old law should be reinstated, but he is practicing it and thus influencing people to hold on to it. Paul is saying, "If I did that, it would make me a sinner. Peter, you have done that; therefore, you are a sinner."

"Transgressor" is used in that sense. (See 1 John 3:4 where the actions of a lawless person are translated as "transgression.") "Transgressor" is used to describe a person "who oversteps the prescribed limit..." (Vine 640). Peter and the others have overstepped the limit.

Verse 19

For I through the law am dead to the law, that I might live unto God.

For I through the law am dead to the law: The Mosaical law or Old Testament contains within itself the seed that would eventually destroy its own authority over an individual. The very purpose of the law is to act as a "schoolmaster" to bring the Jews to Christ (3:24). When it completes its task, the Jews are no longer under it. In other scriptures, Paul teaches the principle that when a person dies, he is no longer under the law that governs him while he is still living (3:19, 24-25; Romans 7:1-4). Paul claims that he, in some way, dies to that old law. It is, therefore, no longer binding on him.

that I might live unto God: It is necessary for the Jew to become dead to the old law in order for him to be able to "live unto God." Paul describes what this phrase means in Romans:

But yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God (Romans 6:13).

Living unto God simply means a person is using his life and the members of his body to obey and glorify God. Romans 6:11 shows this transformation can occur only through Jesus Christ.

Verse 20

I am crucified with Christ: nevertheless 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.

I am crucified with Christ: How has Paul died with Christ? In Galatians 3:27, he writes that one puts on Christ through baptism. In Romans 6:3-5, Christians, along with Paul, are represented as having been baptized into the death of Christ. Paul has been baptized or immersed (Acts 22:16). Being under the water is equivalent to the burial of Jesus. Coming up out of the water is the same as being risen with Christ to a new life (see also Colossians 2:12; Colossians 3:1). When Paul is baptized into the death of Christ, the old law he has formerly served has no more claim on him. It is just as when Christ died on the cross. His death removed Him from the authority of that old law. But in baptism there is a resurrection to a new life (Romans 6:4-5).

nevertheless 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: This life is still "in the flesh" just as it is under the old law. The difference now is that his life is being regulated and sustained by "the faith of the Son of God" or, in other words, the gospel of Jesus Christ. (See 2 Corinthians 5:17 where Paul writes, "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.")

The love and sacrifice of Jesus close the thoughts of this verse and show why the gospel is the good news. The kind of love Jesus has for Paul and all of us has, as its motivating factor, sacrificial giving (John 3:16). "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" (Romans 5:8). John describes this love: "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins" (1 John 4:10). Paul could really identify with this statement. We should be able to, also.

"For me" makes it good news for each of us personally. It was in God’s plan for Jesus to come and die for man. Peter does not act in agreement with that plan. Paul does; hence he writes in the next verse.

Verse 21

I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

Under "disannul," Vine states "frustrate" has in it the idea of "to put as no value" (170). Peter’s course of action is saying there is no value in the plan that God had in Christ’s dying on the cross--that it was vain or useless. If a person could attain righteousness by the old system, then it was needless for Christ to have left heaven to come and die for us. It is still true today that if we reject by word or action every plan that God has for us, as individuals, we are saying God’s plan is useless--that it has no value. No wonder Paul starts the next chapter in the way he does!