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Galatians
Chapter Two
Galatians 2
He then speaks historically of his ministry
and of the
question whether man had anything to do with it. His gospel was not according
to man
for he had not received it from any man; he had not been taught it.
That which he possessed was his by the immediate revelation made to him by
Jesus Christ. And when God
who
from his mother's womb
set him apart
and had
called him by His grace
was pleased to reveal His Son in him
the revelation
had at once all its own power as such. He did not consult any one. He did not
put himself into communication with the other apostles
but at once acted
independently of them
as being directly taught of God. It was not till three
years after that he went to make acquaintance with Peter
and also saw James.
The churches of Judea did not know him by sight; only
they glorified God for
the grace he had received. Moreover he was only fifteen days in Jerusalem. He
then went into Syria and Cilicia. Fourteen years afterwards he went up to Jerusalem
(we have the account in Acts 15) with Barnabas
and took Titus with him. But
Titus
Gentile as he was
had not been circumcised; an evident proof of the
liberty in which the apostle publicly stood. It was a bold step on his part to
take Titus with him
and thus decide the question between himself and the
judaising Christians. He went up because of false brethren
who sought to spy
out the liberty into which Paul (enjoying it in the Spirit) introduced
believers; and he went up by virtue of a revelation.
We may observe here
how the communications of God may be inwardly the
guides of our conduct
although we yield to motives presented by others. In
Acts 15 we find the outward history; here
that which governed the apostle's
heart. God (in order that the thing might be decided at Jerusalem
to shut
every mouth and to maintain unity) did not allow the apostle to have the upper
hand at Antioch
or to arrange on the spot the walk of the assembly formed in
that place. Neither did He allow him to isolate himself in his own convictions
but made him go up to Jerusalem and communicate to the chief apostles that
which he taught
so that there should be community of testimony on this
important point; and that they also should acknowledge Paul as taught of God
independently of them
and at the same time recognise his ministry as sent of
God
and that he was acting on the part of God as much as themselves. For
although God would have him communicate to them that which he had taught
others
he received nothing from them. The effect of his communication was
that they owned the grace which God had granted him and the ministry he had
received for the Gentiles
and they gave to him and to Barnabas the right hands
of fellowship.
Had he gone up earlier
whatever his knowledge might have
been
the proofs of his special and independent ministry would not have
existed. But he had laboured fruitfully for many years without receiving any
mission from the other apostles
and they had to recognise his apostleship as
the immediate gift of God
as well as the truths which God had imparted to him:
the proofs were there; and God had owned this apostleship
as He had given it.
The twelve had nothing to do but to acknowledge it
if they acknowledged God as
the source of all these excellent gifts. Paul was an apostle from God without
their intervention. They could acknowledge his ministry
and in it the God who
had give them that which they themselves exercised.
Moreover Paul had always acted independently in the
fulfilment of his mission. When Peter came to Antioch
he withstood him to the
face
because he was to blamed. He was not
as to Paul
as a superior before
whom his subordinates must maintain a respectful silence. Although God had
wrought mightily in Peter
yet his companion in apostleship (faithful to Him
who had called him) could not allow the gospel to be falsified
which had been
committed to his own care by the Lord Himself. Ardent as he was
poor Peter
always cared too much about the opinion of others. Now the opinion that prevails
in the world is always that which influences the heart of man; and this opinion
is always one which gives a certain glory to man after the flesh. Paul
taught
from above and full of the power of the Spirit
who
by revealing heavenly
glory had made him feel that all which exalted the flesh obscured that glory
and falsified the gospel that declared it-Paul
who lived and moved morally in
the new creation
of which a glorified Christ is the centre; and as firm as he
was ardent
because he realised the things that are not seen; as clear-sighted
as firm
because he lived in the realisation of spiritual and heavenly things
in Christ-Paul
for whom to win Christ thus glorified was everything
clearly
sees the carnal walk of the apostle of the circumcision. He is not deterred by
man; he is occupied with Christ who was his all
and with the truth. He does
not spare one who overturned this truth
be his position in the assembly what
it might.
It was dissimulation in Peter. While alone
where the
influence of heavenly truth prevailed
he ate with the Gentiles
surrounding
himself with the reputation of walking in the same liberty as others. But when
certain persons came from James
from Jerusalem
where he himself habitually
lived
the centre where religious flesh and its customs still had (under the
patient goodness of God) so much power
he no longer dared to use a liberty
which was condemned by those Christians who were still Jewish in their
sentiments; he withdrew himself. What a poor thing is man! And we are weak in
proportion to our importance before men; when we are nothing
we can do all
things
as far as human opinion is concerned. We exercise
at the same time
an
unfavourable influence over others in the degree in which they influence us-in
which we yield to the influence which the desire of maintaining our reputation
among them exercises over our hearts: and all the esteem in which we are held
even justly
becomes a means of evil. [1] Peter
who fears those that came from
Jerusalem
draws away all the Jews and even Barnabas with him in his
dissimulation.
Paul
energetic and faithful
through grace
alone remains upright:
and he rebukes Peter before them all. Why compel Gentiles to live as Jews in
order to enjoy full christian communion
when he
being a Jew
had felt himself
free to live as the Gentiles? Themselves Jews by nature
and not poor sinners
of the Gentiles
they had given up the law as a means of securing the favour of
God
and had taken refuge in Christ. But if they sought to rebuild the edifice
of legal obligations
in order to acquire righteousness
why had they
overturned it? Thus acting
they made themselves transgressors in having
overturned it. And more than that; since it was in order to come to Christ-in
exchange for the efficacy which they had formerly supposed to exist in the law
as a means of justification-that they had ceased to seek righteousness by the
law
Christ was a minister of sin. His doctrine had made them transgressors!
For in rebuilding the edifice of the law
they made it evident that they ought
not to have overthrown it; and it was Christ who made them do so.
What a result from the weakness which
in order to please
men
had returned to those things that were gratifying to the flesh! How little
did Peter think of this! How little do many Christians suspect it! To rest upon
ordinances is to rest upon the flesh; there are none in heaven. When Christ
who is there
is everything
it cannot be done. Christ has indeed established
ordinances to distinguish His people from the world
by that which signified
on the one hand
that they were not of it
but dead with Him to it
and
on the
other hand
to gather them on the ground of that which alone can unite them
all-on the ground of the cross and of accomplished redemption
in the unity of
His body. But if
instead of using them with thanksgiving according to His
will
we rest upon them
we have forsaken the fulness
the sufficiency
of
Christ
to build upon the flesh
which can thus occupy itself with these
ordinances
and find in them its fatal sustenance and a veil to hide the
perfect Saviour
of whose death
as in connection with this world and with man
living in the flesh
these ordinances so plainly speak to us. To rest upon
christian ordinances is exactly to deny the precious and solemn truth which
they present to us
that there is no longer righteousness after the flesh
since Christ is dead and risen.
This the apostle deeply felt; this he had been called to
set before the eyes and consciences of men by the power of the Holy Ghost. How
many afflictions
how many conflicts
his task cost him! The flesh of man likes
to have some credit; it cannot bear to be treated as vile and incapable of
good
to be excluded and condemned to annihilation
not by efforts to annul
itself
which would restore it all its importance
but by a work that leaves it
in its true nothingness
and that has pronounced the absolute judgment of death
upon it
so that
convicted of being nothing but sin
it has only to be silent.
If it acts
it is only to do evil. Its place is to be dead
and not better. We
have both right and power to hold it as such
because Christ has died
and we
live in His risen life. He has Himself become our life. Alive in Him
I treat
the flesh as dead; I am not a debtor to it. God has condemned sin in the flesh
in that His Son came in the likeness of sinful flesh and for sin. It is this
great principle of our being dead with Christ which the apostle sets forth at
the end of the chapter (only first recognising the force of the law to bring
death into the conscience). He had discovered that to be under a law was to
find himself condemned to death. He had undergone in spirit the whole force of
this principle; his soul had realised death in all its power. He was dead; but
if so
he was dead to the law. The power of a law does not reach beyond life;
and
its victim once dead
it has no more power over him. Now Paul had
acknowledged this truth; and
attributing to the principle of law its whole
force
he confessed himself to be dead by law-dead then to law. But
how? Was
it by undergoing the eternal consequences of its violation; for if the law
killed
it condemned too? (see 2 Cor. 3). By no means. It is quite another
thing here. He did not deny the authority of the law
he acknowledged its force
in his soul
but in death
in order that he might live to God.
But where could he find this life
since the law only
slew him? This he explains. It was not himself in his own responsibility
exposed as he was to the final consequences of the violation of the law-who
could find life in it! Christ had been crucified-He who could suffer the curse
of the law of God
and death
and yet live in the mighty and holy life which nothing
could take away; which made it impossible for death to hold Him
although in
grace He tasted it. But the apostle (whom this same grace had reached) owning
it according to the truth as a poor sinner in subjection to death
and blessing
the God who granted him the grace of life and of free acceptance in Christ
had
been associated with Christ in God's counsels in His death (now realised by
faith
and become true practically by Christ
who had died and risen again
being his life). He was crucified with Him
so that the condemnation of it was
gone for Paul. It is Christ whom death under the law had reached. The law had
reached Saul the sinner
in the Person of Him who had given Himself for him
in
fact
and now Saul himself in conscience
and brought death there-but the death
of the old man (see Rom. 7:9
10)--[2]
Nevertheless he lived: yet not he
but Christ
in that life in which Christ
rose from among the dead-Christ lived in him. Thus the dominion of the law over
him disappeared (while ascribing to the law all its force)
because that
dominion was connected with the life in regard to which he reckoned himself to
be dead in Christ
who had really undergone death for this purpose. And Paul
lived in that mighty and holy life
in the perfection and energy of which
Christ was risen from among the dead
after having borne the curse of the law.
He lived to God
and held the corrupt life of his flesh as dead. His life drew
all its character
all its mode of being
from the source whence it flowed.
But the creature must have an object to live for
and so
it was as to Paul's soul
it was by the faith of Jesus Christ. By faith in
Jesus Christ Paul lived indeed. The Christ who was the source of his life
who
was his life
was its object also. It is this which always characterises the
life of Christ in us: He Himself is its object-He alone. The fact
that it is
by dying for us in love that He-who was capable of it
the Son of God-has given
us thus freed from sin this life as our own
being ever before the mind
in our
eyes He is clothed with the love He has thus shewn us. We live by faith of the
Son of God
who has loved us
and given Himself for us. And here it is personal
life
the individual faith that attaches us to Christ
and makes Him precious
to us as the object of the soul's intimate faith. Thus the grace of God is not
frustrated: for
if righteousness were established on the principle of law
Christ died in vain
since it would be by keeping the law ourselves that we
should
in our own persons
acquire righteousness.
[1] It
is practically important to remark that worldliness or any allowance of what is
not of God
by a godly man
gives the weight of his godliness to the evil he
allows.
[2]
Christ had also borne his sins; but this is not the subject here spoken of; it
is the dominion of the law over him while living on earth.
── John Darby《Synopsis of Galatians》
Galatians 2
Chapter Contents
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)
Commentary on Galatians 2:1-10
(Read Galatians 2:1-10)
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.
Commentary on Galatians 2:11-14
(Read Galatians 2:11-14)
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.
Commentary on Galatians 2:15-19
(Read Galatians 2:15-19)
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.
Commentary on Galatians 2:20
21
(Read Galatians 2:20
21)
Here
in his own person
the apostle describes the
spiritual or hidden life of a believer. The old man is crucified
Romans 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.
── Matthew Henry《Concise Commentary on Galatians》
Galatians 2
Verse 1
[1] Then
fourteen years after I went up again to Jerusalem with Barnabas
and took Titus
with me also.
Then fourteen years after — My first journey thither.
I went up again to Jerusalem — This seems to be the journey mentioned Acts 15:2; several passages here referring to
that great council
wherein all the apostles showed that they were of the same
judgment with him.
Verse 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.
I went up —
Not by any command from them
but by an express revelation from God.
And laid before them — The chief of the church in Jerusalem.
The gospel which I preach among the gentiles — Acts 15:4
touching justification by faith
alone; not that they might confirm me therein
but that I might remove
prejudice from them. Yet not publicly at first
but severally to those of
eminence - Speaking to them one by one.
Lest I should run
or should have run
in
vain — Lest I should lose the fruit either of my
present or past labours. For they might have greatly hindered this
had they
not been fully satisfied both of his mission and doctrine. The word run
beautifully expresses the swift progress of the gospel.
Verse 3
[3] But
neither Titus
who was with me
being a Greek
was compelled to be circumcised:
But neither was Titus who was with me — When I conversed with them.
Compelled to be circumcised — A clear proof that none of the apostles insisted on the circumcising
gentile believers. The sense is
And it is true
some of those false brethren
would fain have compelled Titus to be circumcised; but I utterly refused it.
Verse 4
[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:
Because of false brethren — Who seem to have urged it.
Introduced unawares —
Into some of those private conferences at Jerusalem. Who had slipped in to spy
out our liberty - From the ceremonial law. That they might
if possible
bring
us into that bondage again.
Verse 5
[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 did not yield by submission — Although in love he would have yielded to any. With such wonderful
prudence did the apostle use his Christian liberty ! circumcising Timothy
Acts 16:3
because of weak brethren
but not
Titus
because of false brethren.
That the truth of the gospel — That is
the true genuine gospel.
Might continue with you — With you gentiles. So we defend
for your sakes
the privilege which you
would give up.
Verse 6
[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:
And they who undoubtedly were something — Above all others.
What they were —
How eminent soever.
It is no difference to me — So that I should alter either my doctrine or my practice.
God accepteth no man's person — For any eminence in gifts or outward prerogatives. In that conference
added nothing to me - Neither as to doctrine nor mission.
Verse 7
[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;
But when they saw — By
the effects which I laid before them
Galatians 2:8; Acts 15:12.
That I was intrusted with the gospel of the
uncircumcision — That is
with the charge of preaching it
to the uncircumcised heathens.
Verse 8
[8] (For
he that wrought effectually in Peter to the apostleship of the circumcision
the same was mighty in me toward the Gentiles:)
For he that wrought effectually in Peter for
the apostleship of the circumcision — To qualify him for
and support him in
the discharge of that office to the Jews.
Wrought likewise effectually in and by me — For and in the discharge of my office toward the gentiles.
Verse 9
[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 —
Probably named first because he was bishop of the church in Jerusalem.
And Cephas —
Speaking of him at Jerusalem he calls him by his Hebrew name.
And John —
Hence it appears that he also was at the council
though he is not particularly
named in the Acts.
Who undoubtedly were pillars — The principal supporters and defenders of the gospel.
Knew —
After they had heard the account I gave them.
The grace — Of
apostleship.
Which was given me
they — In the name of all.
Gave to me and Barnabas — My fellow-labourer.
The right hands of fellowship — They gave us their hands in token of receiving us as their fellow -
labourers
mutually agreeing that we - I and those in union with me.
Should go to the gentiles — Chiefly.
And they —
With those that were in union with them
chiefly to the circumcision - The
Jews.
Verse 10
[10] Only
they would that we should remember the poor; the same which I also was forward
to do.
Of the poor —
The poor Christians in Judea
who had lost all they had for Christ's sake.
Verse 11
[11] But
when Peter was come to Antioch
I withstood him to the face
because he was to
be blamed.
But —
The argument here comes to the height. Paul reproves Peter himself. So far was
he from receiving his doctrine from man
or from being inferior to the chief of
the apostles.
When Peter —
Afterwards
Came to Antioch - Then the chief of all the Gentile churches.
I withstood him to the face
because he was
to be blamed — For fear of man
Galatians 2:12; for dissimulation
Galatians 2:13; and for not walking uprightly. Galatians 2:14.
Verse 13
[13] And
the other Jews dissembled likewise with him; insomuch that Barnabas also was
carried away with their dissimulation.
And the other believing Jews — Who were at Antioch.
Dissembled with him
so that even Barnabas
was carried away with their dissimulation —
Was borne away
as with a torrent
into the same ill practice.
Verse 14
[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?
I said to Cephas before them all — See Paul single against Peter and all the Jews! If thou being a Jew
yet
livest
in thy ordinary conversation
after the manner of the gentiles - Not
observing the ceremonial law
which thou knowest to be now abolished.
Why compellest thou the gentiles — By withdrawing thyself and all the ministers from them; either to
judaize
to keep the ceremonial law
or to be excluded from church communion ?
Verse 15
[15] We
who are Jews by nature
and not sinners of the Gentiles
We — St. Paul
to spare
St. Peter
drops the first person singular
and speaks in the plural number. Galatians 2:18
he speaks in the first person
singular again by a figure; and without a figure
Galatians 2:19
etc.
Who are Jews by nature — By birth
not proselytes only.
And not sinners of the gentiles — That is
not sinful Gentiles; not such gross
enormous
abandoned
sinners
as the heathens generally were.
Verse 16
[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 — Not even of the moral
much less the
ceremonial
law.
But by the faith of Jesus Christ — That is
by faith in him. The name Jesus was first known by the
gentiles; the name Christ by the Jews. And they are not always placed
promiscuously; but generally in a more solemn way of speaking
the Apostle
says
Christ Jesus; in a more familiar
Jesus Christ.
Even we —
And how much more must the Gentiles
who have still less pretence to depend on
their own works! Have believed - Knowing there is no other way.
Because —
Considering the demands of the law
and the fate of human nature
it is
evident
that by the works of the law - By such an obedience as it requires.
Shall no flesh living — No human creature
Jew or Gentile
be justified. Hitherto St. Paul had
been considering that single question
"Are Christians obliged to observe
the ceremonial law? But he here insensibly goes farther
and
by citing this
scripture
shows that what he spoke directly of the ceremonial
included also
the moral
law. For David undoubtedly did so
when he said
Psalms 143:2
the place here referred to
"In thy sight shall no man living be justified;" which the Apostle
likewise explains
Romans 3:19
20
in such a manner as can agree to
none but the moral law.
Verse 17
[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.
But if while we seek to be justified by
Christ
we ourselves are still found sinners - If we continue in sin
will it
therefore follow
that Christ is the minister or countenancer of sin?
Verse 18
[18] For
if I build again the things which I destroyed
I make myself a transgressor.
By no means.
For if I build again — By my sinful practice.
The things which I destroyed — By my preaching
I only make myself - Or show myself
not Christ
to be
a transgressor; the whole blame lies on me
not him or his gospel. As if he had
said
The objection were just
if the gospel promised justification to men
continuing in sin. But it does not. Therefore if any who profess the gospel do
not live according to it
they are sinners
it is certain
but not justified
and so the gospel is clear.
Verse 19
[19] For
I through the law am dead to the law
that I might live unto God.
For I through the law — Applied by the Spirit to my heart
and deeply convincing me of my utter
sinfulness and helplessness.
Am dead to the law — To
all hope of justification from it.
That I may live to God — Not continue in sin. For this very end am I
in this sense
freed from
the law
that I may be freed from sin.
Verse 20
[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.
The Apostle goes on to describe how he is
freed from sin; how far he is from continuing therein.
I am crucified with Christ — Made conformable to his death; "the body of sin is destroyed."
Romans 6:6.
And I — As
to my corrupt nature.
Live no longer —
Being dead to sin.
But Christ liveth in me — Is a fountain of life in my inmost soul
from which all my tempers
words
and actions flow.
And the life that I now live in the flesh — Even in this mortal body
I live by faith in the Son of God - I derive
every moment from that supernatural principle; from a divine evidence and
conviction
that "he loved me
and delivered up himself for me."
Verse 21
[21] I do
not frustrate the grace of God: for if righteousness come by the law
then
Christ is dead in vain.
Meantime I do not make void - In seeking to
be justified by my own works.
The grace of God —
The free love of God in Christ Jesus. But they do
who seek justification by
the law.
For if righteousness is by the law — If men might be justified by their obedience to the law
moral or
ceremonial.
Then Christ died in vain — Without any necessity for it
since men might have been saved without
his death; might by their own obedience have been both discharged from
condemnation
and entitled to eternal life.
── John Wesley《Explanatory Notes on Galatians》
Chapter 2. The Truth of the Gospel
Eat with the
Gentiles
Separate from the Gentiles
I. Second Visit
to Jerusalem
II. Conflict at
Antioch
III. All Saved
by Faith
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Two General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To understand why Paul would refuse to circumcise Titus (but then had Timothy circumcised later
as recorded in Acts 16:1-3) 2) To appreciate why it was necessary for Paul to rebuke Peter to his face 3) To understand why if righteousness comes by the law
then Christ's death was in vain SUMMARY
As Paul continues defending his apostleship
he describes a meeting in