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John MacArthur · Citado em PreceptAustin
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MacArthur adds "Christian freedom is not license. When we become free in Christ we lose our freedom to sin, of which we were once a slave. In Christ, "having been freed from sin, [we] become slaves of righteousness" (Ro 6:18+). "For you were called to freedom, brethren," Paul explains; "only do not turn your freedom into an opportunity for the flesh" (Gal. 5:13+). Peter expresses the same truth in these words: "Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God" (1 Pet. 2:16+). (MacArthur New Testament Commentary – Galatians) THE SINISTER MOTIVE OF THE PSEUDO BRETHREN In order to bring us into bondage - In order to speaks of purpose and we should always be alert to terms of purpose or result which are usually identified by phrases such as so that, in order that, that, as a result. When you encounter a term of purpose, pause and propose a simple question "What is the purpose?" and let the context and the Spirit will be your Teacher. You may be pleasantly surprised at what He reveals! In the present context the purpose of these false brethren was very clear - BONDAGE! Absolute bondage to an impossible system of works righteousness. Notice Paul says US. In other words not only would the Gentiles be impacted but these wolves in sheep's clothing might bring US into bondage. So it was not just an issue between the false brethren and Gentiles.
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MacArthur adds this note on Paul's circumcision of Timothy - He was not making a concession to the Judaizers, but rather was giving Timothy closer identity with Jews to whom they might witness. Timothy was circumcised as a Jew not as a Christian. His circumcision had no relationship to his salvation but simply gave him entrance to Jewish synagogues, from which he would otherwise have been excluded. Titus, however, was a full Gentile, and to have had him circumcised would have undercut the gospel of grace and made him a monument of victory for the Judaizers. (MacArthur New Testament Commentary – Galatians) Phil Newton explains how to stand firm on the truth of the Gospel - How do we take such a stand? (1) I believe it begins with spending our lives studying the gospel of Jesus Christ, so that by knowing "the truth of the gospel," we can easily recognize error. The main reason that error spreads through churches comes right back to a neglect of studying the rich truths of the gospel. (2)Then we need to use every opportunity God gives for proclaiming the truth of the gospel to unbelievers,"seeing that I have been entrusted with the gospel." Our unbelieving friends hear plenty of 'false gospel' from the world and unfortunately, sometimes from organized churches. So we must know what constitutes the gospel and not hesitate to explain it with authority to others, always with a view that God might be pleased to use our gospel explanations to bring a sinner to faith in Christ. (3) I believe we must also be willing to take a stand in discussions on the gospel among professing Christians. There are those who are genuinely saved, but who are weak in the faith. They may be facing some confusions, so graciously, patiently, and tenderly, help them through in grasping the glorious truth of the gospel. (Ibd) Truth (225)(aletheia) speaks of the certainty, validity, truthfulness, dependability, uprightness of the good news of God in contrast to the lie of law keeping propagated by the false brethren. Gospel (2098)(euaggelion) is the good news that God has provided in Christ a way of escape from the overwhelming death-dealing flood of sin, self and Satan. The truth of the Gospel is a like multifaceted precious jewel... the Gospel of the kingdom (Mt 4:23) the Gospel of Jesus Christ, the Son of God (Mk 1:1) - it centers in Christ the Gospel of God (Mk 1:14) - it originates with God and was not invented by man the Gospel of the kingdom of God (Lk 16:16) the Gospel of the grace of God (Acts 20:24+), the Gospel of His Son (Ro 1:9+) the Gospel of Christ (Ro 15:19+) the Gospel of the glory of Christ (2Co 4:4) the Gospel of your salvation (Ep 1:13+) the Gospel of peace (Ep 6:15+) the Gospel of our Lord Jesus (2Th 1:8) the glorious Gospel of the blessed God (1Ti 1:11) In Ro 16:25, 26+ Paul called it “my Gospel” indicating that the special emphasis he gave the Gospel in his ministry.
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MacArthur explains why Paul said God shows no partiality - The unique privileges of the twelve therefore did not make their apostleship more legitimate or authoritative than Paul's. Lange on God shows no partiality - He makes no such distinction, to Him the senior Apostles are not “of repute” in contrast with Paul; he has chosen Paul to be an Apostle as much as them. God shows no partiality - More literally this reads "the face of man God does not accept" God does not play favorites a truth echoed throughout Scripture. Indeed, impartiality is one of God's great attributes (See impartial)… For the LORD your God is the God of gods and the Lord of lords, the great, the mighty, and the awesome God Who does not show partiality, nor take a bribe. (Dt 10:17) Now then let the fear of the LORD be upon you; be very careful what you do, for the LORD our God will have no part in unrighteousness, or partiality, or the taking of a bribe." (2 Chr 19:7) (God) shows no partiality to princes, nor regards the rich above the poor, for they all are the work of His hands (Job 34:19) And they *sent their disciples to Him, along with the Herodians, saying, “Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. (Mt 22:16) Comment - They conclude their introduction by saying (again literally according to a Greek and Hebrew idiom), “For you do not look at the face of men,” in other words, “You are impartial.” See 1 Sam. 16:7 And opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality, (Acts 10:34) For there is no partiality with God. (Romans 2:11+) And if you address as Father the One who impartially judges (literally, “the non-face showing judge”) according to each man's work, conduct yourselves in fear during the time of your stay upon earth; (1Pe 1:17+) PAUL'S MESSAGE - NO MODIFICATIONS! Those who were of reputation contributed nothing to me - The NIV says "those men added nothing to my message." The Amplified has "those [I say] who were of repute imposed no new requirements upon me [had nothing to add to my Gospel, and from them I received no new suggestions." The apostles had contributed nothing to Paul's knowledge or understanding of the Gospel or to his authority to preach the Gospel. Anderson comments "This is an amazing statement because you would expect that the key leaders—or the top brass—would add something in addition to the ministry of the Apostle Paul or at least would endeavor to correct him some way." (Notes) Paul had received the Gospel message and his call to be a Gospel messenger from God... "For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ....But when God, who had set me apart even from my mother’s womb and called me through His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood," (Gal 1:11-12, 15-16+) Paul had no doubts about his calling and his revelation. Since Paul received his message and authority from Christ, how could men, even those of "high reputation" add anything to his message of salvation in the Gospel? Newton adds that Paul "was not being cocky by such a statement, but rather his understanding of the gospel was on the same par as theirs. They did not make any additions, in this case circumcision, to his gospel message. Instead, they all recognized that God had entrusted them with the gospel and that the Lord Himself had sent them to their respective territories of gospel ministry." John Eadie - God is impartial in the bestowment of His gifts and in the selection of His instruments. The apostle takes God for his model, and he judges and acts accordingly. “I acted,” as if he had said, “in my estimate of these men, and in my conference with them, without regard to such external elements as often influence human judgments and occasionally warp them.” He showed no undue leaning on them, though they justly stood so high in the esteem and confidence of the mother church in Jerusalem. (Galatians 2 Commentary)
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MacArthur says "The same Holy Spirit (He) who energized (worked, from energeo, to be at work, to produce results) and empowered Peter energized and empowered Paul, and the Spirit has but one gospel."
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MacArthur adds "There is only one gospel, and those five men (who wrote 21 of the 27 New Testament books) demonstrate that truth." Lovett points out: RIGHT HANDS. What a moment in Gospel history! James, Peter, John and Paul stand with hands clasped in official fellowship. The other apostles give full sanction to Paul’s ministry, acknowledging his commission, received by revelation, to be identical with the one they received from Jesus in Person. Can you picture those four writers of most of the N.T. standing there in such perfect accord! The clasping of hands signifies compactual agreement in receiving Paul into the apostleship. (Lovett's lights on Galatians Through II Thess) Recognizing ("when they perceived and acknowledged" - Amp) (1097)(ginosko) means to come to know by experience. The pillars had themselves experienced that grace which was sufficient to save through faith and that this grace needed no "addendum" for it to be efficacious! Paul summarizes this grace given to him - "But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with (sun/syn - speaks of intimate interrelationship) me." (1 Cor 15:10+) Ridderbos says "The grace comprises in one word what has been said in verses 7 and 8, that is, the ministry of the gospel and the divine power manifesting itself in this ministry, qualified, both of them, as an undeserved gift." Grace (favor) (5485)(charis) which John Eadie explains as "that goodwill on God's part which not only provides and applies salvation, but blesses, cheers, and assists believers." Grace is God's unmerited favor and supernatural enablement for salvation the first time and for salvation daily, i.e., daily sanctification. Grace is everything for nothing to those who don't deserve anything. Grace is what every man needs, what none can earn and what God Alone can and does freely give (see Ro 8:32+ where "freely give" is charizomai from charis = a grace gift!) John
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MacArthur adds pillars was "a Jewish term used to refer to great teachers. As already mentioned, the somewhat sarcastic reference does not reflect against these men but against the Judaizers. Because those false teachers apparently used the term pillars (emphasizing their role in establishing and supporting the church) when referring to the three Jerusalem leaders, Paul throws the term back in their faces. He demonstrates to them and to the Galatian believers they were trying to turn against him that he was in perfect doctrinal harmony with those three pillars and with all the other apostles and elders at Jerusalem."
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MacArthur - To take care of the poor is not only a practical but a spiritual responsibility, because to forsake that responsibility is to disobey God's Word. "Whoever has this world's goods," John declares, "and beholds his brother in need and closes his heart against him, how does the love of God abide in him?" (1 John 3:17). James says that it is a sham believer who says to "a brother or sister... without clothing and in need of daily food,... 'Go in peace, be warmed and be filled,' and yet [does] not give them what is necessary for their body" (James 2:15-16; cf. Ex. 23:10-11; 30:15; Lev. 19:10; Deut. 15:7-11; Jer. 22:16; Amos 2:6-7; Luke 6:36, 38; 2 Cor. 8-9). A number of passages attest to Paul's work among the poor - Acts 11:29; 30 And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. And this they did, sending it in charge of Barnabas and Saul to the elders. Acts 24:17 “Now after several years I came to bring alms to my nation and to present offerings; Romans 15:25-27 but now, I am going to Jerusalem serving the saints. For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. Poor (4434)(ptochos from ptosso = crouch, cringe) is an adjective describing one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Paul uses ptochos once more in this letter as an adjective in Gal. 4:9, asking ''how is it that you turn back again to the weak and worthless (ptochos - "beggarly" - KJV) elemental things'' to refer metaphorically to the poverty–stricken religion of the Jews which is powerless to spiritually enrich a person. The use of ptochos in Classical Greek referred to a person reduced to total destitution, crouching in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. The OT is replete with examples of God's heart toward the poor as in Deut 15:7-8... "If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks.
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MacArthur notes that "Paul continues the defense of his apostolic credentials by reporting his exercise of authority on one occasion even over Peter, whom most believers in the early church consider to be the preeminent apostle. And Paul did not hesitate to correct him when he was out of line with the truth." Machen says: Now, in Gal. 2:11-21, Paul presents the third and last of his arguments for his apostolic independence. So independent was he, he says, that on one occasion he could even oppose the chief of the original apostles himself. (NOTES ON GALATIANS) Kenneth Wuest gives an excellent background to help understand Galatians 2:11-21 which some have titled "When Leaders Collide" - Paul opens the question as to whether the Jew himself is still bound by the Mosaic law. In the Jerusalem council, the question was as to whether the rite of circumcision should be required of the Gentiles. The particular Mosaic legislation to which Paul had reference here and which he presented as a test case before the Galatians, had to do with the Levitical legislation regarding the eating of certain foods. While one purpose of the giving of this legislation permitting the eating of certain foods and the prohibition regarding other foods, was a dietary one to promote the physical well-being of the Jews, yet another was that of keeping the Jews a separate people from the Gentiles, thus preserving clean the channel which God was using to bring salvation to the earth. The forbidden foods were found on the tables of the Gentiles. Hence a Jew could never accept a dinner invitation of a Gentile. This was one of the factors which kept the nation Israel apart from the Gentile world. God had made clear to Peter that this legislation was set aside at the Cross, by the vision He gave him while he was on the housetop of Simon the tanner (Acts 10:9-16+), with the result that Peter was willing to go to the home of (GENTILE) Cornelius (Acts 10:24-48+). This occurred before the incident to which Paul refers in these verses. When Peter came to Antioch, he saw Jews and Gentiles eating together (THIS IS NOT DESCRIBED IN ACTS, ONLY HERE BY PAUL), and joined their fellowship. When certain Jews from the Jerusalem church came as representatives of James, and saw Peter eating with the Gentiles, they contended that he was going against Levitical legislation. They brought pressure to bear upon Peter, and he discontinued his practice of eating with the Gentiles. This caused the Jews in the church at Antioch to cease eating with the Gentiles, and brought about a division in the church. Paul, in resisting Peter, thus showed that he not only refused to take orders from the Jerusalem apostles, but on the other hand felt that his apostolic position gave him the right to stand openly against them in matters of wrong conduct. In no way could he have better demonstrated his independence as an apostle." (Eerdmans Publishing) MacArthur adds that "Because the Judaizers had told believers in the Galatian churches that Paul was not a true apostle, the incident mentioned in this verse is especially significant. Paul not only was equal to the other apostles but had on this occasion even reprimanded Peter (Cephas), the one who was recognizably the leading apostle among the Twelve." Hansen has an interesting comment that "Some early church leaders (Origen, Chrysostom and Jerome) could not believe that this conflict really occurred. They explained that Paul and Peter must have staged the conflict to illustrate the issues at stake. Augustine, however, interpreted the story as a genuine conflict in which Paul established the higher claim of the truth of the gospel over the rank and office of Peter. Augustine was right." But - Introduces Paul's new argument in Galatians 2:11-21. Paul has just recounted with regard to their unity and the extension of the “right hand of fellowship” to him and Barnabas and their ministry. Now it's as if Peter does an "about face" which caused Paul to stand against him face-to-face! Don Anderson - We just left them in JERUSALEM UNIFIED and now in ANTIOCH THERE IS CONFLICT. Paul goes to Jerusalem and in their CREED they are UNIFIED. Peter goes to Antioch and in their CONDUCT they are DIVIDED. They joined their hands singing “Blest be the Tie that Binds” in our last study and now there is conflict between them. In Jerusalem Paul looked on Peter as his equal in rank and sphere of work, but in Antioch he was his superior in character and courage. (Notes) Swindoll - So, what motivated Paul to report his conflict with Peter to the troubled churches in Galatia? The key to answering the question comes from one small word: but. In the previous section, Paul described how the leaders of the Jerusalem church—including Peter—had agreed with him and Barnabas regarding the test case of Titus. Nobody required Titus, a Gentile convert to Christianity, to follow the Law—neither in order to become a Christian nor to live the Christian life. The Law contributes nothing to a person's salvation, and it adds nothing to a person's sanctification. Peter and Paul saw eye to eye on that issue. But when Peter arrived in Antioch some time later, his actions openly contradicted his doctrine! (Swindoll's Living Insights New Testament Commentary – Galatians, Ephesians) Vine makes an interesting observation that "if the incident about to be related took place after the Council at Jerusalem at all, it must have taken place immediately after it, for Paul and Barnabas separated soon after their return to Antioch, as recorded in Acts 15. 36-40, and were never together again." But when Cephas came to Antioch, I opposed him to his face, because he stood condemned - Amplified - "When Cephas (Peter) came to Antioch, I protested and opposed him to his face [concerning his conduct there]." Paul did not defer to Peter even thought he had been appointed an apostle before he had been (Gal 1:17+). And he did not shrink back from public confrontation of one who he himself had called a pillar of the church (Gal 2:9+). Paul will explain in Galatians 2:12-13 why he stood condemned. John Stott - He (PAUL) made no attempt to hush the dispute up or arrange (as we might) for a private discussion from which the public or the press were excluded. The consultation in Jerusalem had been private (Gal 2:2), but the showdown in Antioch must be public. Peter’s withdrawal from the Gentile believers had caused a public scandal; he had to be opposed in public too. So Paul’s opposition to Peter was both ‘to his face’ (Gal 2:11) and ‘before them all’ (Gal 2:14). It was just the kind of open head-on collision which the church would seek at any price to avoid today. (Message of Galatians) PETER "CALLED ON THE CARPET" The American idiom "called on the carpet" means "to reprimand someone, to be summoned before one’s boss or other superior in order to be criticized, scolded or blamed for some sort of mistake or infraction." (See more lengthy explanation) I opposed him to his face - This is a strong verb and is used to describe an army in battle array against the enemy! Opposed is literally "stood against" giving us a picture of Paul as we might say today "in Peter's face," not rudely but boldly, openly and as an equal. Paul vigorously opposing incipient error, resisting the temptation to compromise with Jews sent from Jerusalem by James and instead exhibiting a willingness to stand face-to-face against Peter, not giving one inch on the truth of the Gospel which is impartial to ethnicity! So what were the effects of this tense face-to-face confrontation between two Christian leaders? (1) The integrity of the Gospel was defended. (2) Paul demonstrated he was an independent apostle and (3) not only was he independent, but he was also equal to Peter in authority.
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MacArthur - The old Peter—weak, fearful, and vacillating—had come to the fore again. Here was the same Peter who under divine inspiration declared Jesus to be "the Christ, the Son of the living God" but who a short while later rebuked his Lord for saying that He must suffer and die (Matt. 16:16, 22). Here is the same Peter who boldly declared he would die rather than deny his Lord but who, before the night was out, had denied Him three times (Mark 14:29-31, 66-72). Here was the same Peter who was called to preach but who disobediently went back to fishing even after he had encountered the resurrected Christ (John 21:3). (MacArthur New Testament Commentary – Galatians) Anderson points out that "Peter still was not sure of his own personal convictions in this matter and he had confusion over what part rules and regulations still had to play in his life as a Christian. He seemed to be living by a DOUBLE STANDARD: Grace for salvation, but law in the Christian life." Fearing (5399)(phobeo) in the present passive means to continually be afraid.
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MacArthur has an interesting comment regarding Paul's public rebuke - 1 Timothy 5:1 says, "Rebuke not an elder" (we don't have apostles today, but we do have elders). "Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers." In other words, be careful how you talk about elders. You say, "What if they deserve it?" Okay, go to 1 Ti 5:19. "Do not receive an accusation against an elder except on the basis of two or three witnesses.." In other words, be sure that it's confirmed. Why? Because men who are in positions of spiritual leadership are targets for criticism, and much of it unfounded, and it should be substantiated before it’s made an issue. But notice the next verse. 1 Ti 5:20, when you do find out that it is true what that elder is accused of, “them that sin rebuke before all that others also may fear." In other words, you don't try to hide the rebuke of a person in a position of leadership, you make it just as public as was the display of his sin, in order that people might know that you truly believe what you say you believe.....Paul set down a tremendous pattern in the church, and that is, "I don't care who you are, when you're out of line and your out-of-line activity is public, it's going to get rebuked publicly, that others may know the church doesn't tolerate that." It's a great reminder. It’s like Ananias and Sapphira. They sinned and what happened? They didn't disappear secretly. They dropped dead in front of the whole church. (Acts 5:1-10, 11, 12) (Sermon) Truth (225) see preceding note on aletheia in the same phrase the truth of the Gospel. Gospel (2098) see preceding note on euaggelion. Notice that Paul’s authority as an apostle (and independence from the other apostles) is confirmed through this correction of Peter. I said to Cephas in the presence of all - Phillips = "so that everyone could hear." NLT = "In front of all the others." Why did he just take Peter to task and not the others? Clearly Peter was the leader and the instigator and deserving full blame and when he was convicted, all who stood with him were convicted!
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MacArthur adds "Unless the public sin of a believer is dealt with publicly, people will think the church does not take sin seriously and therefore gives tacit approval of it. A church that does not discipline sinning members (including the most prominent members) loses its credibility, because it does not take seriously its own doctrines and standards." (Ibid) In the presence (1715)(emprosthen from en = in + prósthen = in front of) means before, in front of., in sight of. Paul's rebuke of Peter was in front of the church. Imagine Peter's reaction (cf "stood condemned" in Gal 2:11+) to such embarrassing public exposure. Compare Paul's exhortation to Timothy in 1 Timothy 5:20 "Those who continue in sin, rebuke in the presence (enopion = in the sight of or the eyes) of all, so that the rest also will be fearful of sinning." If you, being a Jew, live like the Gentiles and not (absolute negation) like the Jews, how is it that you compel the Gentiles to live like Jews? - Amplified = "If you, though born a Jew, can live [as you have been living] like a Gentile and not like a Jew, how do you dare now to urge and practically force the Gentiles to [comply with the ritual of Judaism and] live like Jews?" “If you, as a Jew, live as the Gentiles like you have been doing before, how can you turn around and ask the Gentiles to live as Jews when it comes to the issue of the law?” Spurgeon on Peter liberated by the Gospel of Jesus Christ now beginning to live like the Jews by works - The idea of salvation by the merit of our own works is exceedingly insinuating. It does not matter how often it is refuted; it asserts itself again and again. And when it gains the least foothold, it soon makes great advances. Hence Paul, who was determined to show it no quarter, opposed everything that bore its likeness. He was determined not to permit the thin end of the wedge to be introduced into the Church, for he knew well that willing hands would soon be driving it home. Hence, when Peter sided with the Judaizing party and seemed to favor those who demanded that the Gentiles should be circumcised, our brave apostle withstood him to his face. He fought always for salvation by grace through faith and contended strenuously against all thought of righteousness by obedience to the precepts of the ceremonial or the moral law. No one could be more explicit than he was upon the doctrine that we are not justified or saved by works in any degree, but solely by the grace of God. If you, being a Jew - This IF is a fulfilled condition and could be translated since you are Jews. Lightfoot writes “Here it (IF) is very emphatic; ‘IF you, born and bred a Jew, discard Jewish customs, how unreasonable to impose them on Gentiles.” Vine says that being (huparchō) conveys the idea of “being a Jew to begin with,” or being “born and bred a Jew.”" Live like the Gentiles...not like the Jews - In other words Peter previously had exercised and enjoyed his freedom in Christ (free of any constrains of the Law) and so had been willing to eat with the Gentiles ("live like the Gentiles"). He had been running well (cf Gal 5:7+), and felt no obligation to live under the ceremonial tenets of the Law (keeping kosher, etc). That was before the certain men, very likely Judaizers, came from James. He fell into the snare of fearing men and forgot the power inherent in the fear of God. Trapped in his fear, he felt "forced" to withdraw from sharing meals with the Gentile brethren. Don Anderson sums it up as "You Were Running Well UNTIL: Peer Pressure Postponed Progress (Galatians 2:11-21)" MacArthur adds that the word live is zao which does not "mean “life” like the word bios, or biological life. It (zao) has to do with all of the...externals of life. He was externally living like a Gentile." (MacArthur New Testament Commentary – Galatians)
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MacArthur has an additional thought on sinners from among the Gentiles - This is used in the legal sense since Gentiles were sinners by nature because they had no revealed divine written law to guide them toward salvation or living righteously. (MacArthur Study Bible) Max Anders says the phrase sinners from among the Gentiles "was probably spoken in irony. Quite often, the Jews could not mention Gentiles without calling them “Gentile sinners.” Yet, in Paul’s eyes, the sinners were the Judaizers, not the Gentiles, Christian believers in his church." (HNTC-Galatians) We - Paul is referring to the believing Jews. We is emphatic which in turn emphasizes the sharp contrast which Paul is about to make between the Jew and the Gentile. Notice that Paul includes himself with Peter, Barnabas and the Jewish Christians in the church at Antioch and places them in contrast to the Gentile believers. MacArthur explains why Paul begins with emphasis on their Jewishness - We know the law as a way of life from the time we were born, circumcised the eighth day...We know what it is to live under the system of law. We know what it is to endeavor to gain approval. We know what it is to be restrained by certain forbidden things under the Mosaic economy. We know what it is to obey ceremonial ritual. (Sermon) Jews (2453)(Ioudaios derived from Hebrew Yehudi = a member of the tribe of Judah) is an adjective that generally refers to one who belongs to the Jewish race with focus on adherence to Mosaic tradition (Acts 10:28+, Acts 22:3+) as opposed to Gentiles. Sinners (268)(hamartolos from hamartáno = deviate, miss the mark which some lexicons say is from a = negative + meiromai = attain thus not to attain, not to arrive at the goal) is an adjective (Ro 7:13+) that is often used as a noun (as here in Galatians 2:15, cp Ro 5:19+) to describe those who are continual err from God's way, constantly missing His mark, habitually living in opposition to His will. Wuest agrees adding that "the word sinners is not here used in its strict sense where it speaks of persons guilty of sin and thus not righteous, but as it is often used in the New Testament, of persons from the point of view of the speaker....The phrase “publicans and sinners” is an example. It was the Pharisaic point of view in relation to persons guilty of specific violations of the law. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) HCSB Study Bible on sinners - Theologically, Paul knew all people (not just Gentiles) are sinners (Ro 3:23). He was likely using a phrase (Gentile sinners) that his opponents, who were Jews by birth and apparently conceited about it, used to describe non-Jews. (Ed: In other words, in the minds of the Jews, Gentiles were considered to be sinners by nature because they had no Law to guide them, something the Jews did possess). Steve Lewis - When they became aware of Christ's work on their behalf, the Jews who thought they were not sinners (like pagan Gentiles), found that they really were sinners. But those who have been justified by faith in Christ should act in a way that is consistent with their beliefs. They should not attempt to rebuild the things that were never able to justify them before God! The effect of being justified by faith alone is to make a person dead to the law. Since he is now truly alive, he can really live for God! Justification by faith also brings the indwelling ministry of the Holy Spirit into the life of the believer. The impact of teaching the necessity of obeying the Jewish Law was to destroy the doctrine of the gospel and to make the death of Christ useless!" (Galatians 2:11-21 Paul Confronts Peter in Antioch) Galatians 2:15-21 TODAY IN THE WORD I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing! - Galatians 2:21 In Jewish tradition, a meal shared together has been considered something sacred. The dietary laws of the Old Testament were a means to consecrate the table, the food, and the participants of the meal. For Jewish followers of Jesus who maintained many of these traditions, they struggled to understand how to share meals with Gentiles. The very act of sharing a meal with Gentiles required significant compromise with everything they had thought was important. Jews who followed Christ were never forbidden to practice their Jewish customs. They weren’t commanded to give up the practice of circumcision or abandon all of their dietary restrictions. But it proved problematic that their Gentile brothers and sisters in the faith lived differently. One proposal, as we’ve seen from those belonging to the circumcision party, was to have all Gentile believers circumcised. Then, having received the sign of the covenant, these Gentiles could be considered full-fledged members of God’s family. That would solve the problem of sharing meals with them. Paul diametrically opposed any such proposal! That’s not the gospel, he argued! We’re not members of God’s family because we follow the law, Paul reasoned. A new era has dawned. Jesus has come! And it’s faith in this Jesus of Nazareth that makes us members of God’s family. Gone are the old distinctions of “Jew” and “Gentile” (sinner), as if Jews have insider status and Gentiles don’t. And let’s face it, Paul noted: We’ve already all been eating with Gentiles. If now, for some reason, we pull away and refuse to, we only admit that we’re guilty of the very law we’re trying to resurrect. What matters most is the cross of Jesus Christ, and because of the cross, Paul asserted that he lived differently. All believers live by faith in this Jesus and in the knowledge of His love and sacrificial death and resurrection. All followers must recognize the grace of God afforded through Jesus, so as not treat it as rubbish. If it’s true that Torah and circumcision make us members of God’s family, then Christ died for nothing! APPLY THE WORD - What does it mean in your life to be crucified to Christ? This process of transformation and surrender is never easy. But holding on to our way of doing things or our comfortable routines will cost us much more. Consider writing down the phrase, “God loved me and gave Himself for me,” and post it somewhere where you can meditate on it often. We can more easily let go of our false security and piety when we realize that we are embracing the redeeming love of our Savior. Galatians 2:16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. Greek: eidotes (V-RPA-NMP) de hoti ou dikaioutai (is justified - V-PIM/P-3S) anthrōpos ex ergōn nomou ean mē dia pisteōs Christou Iēsou kai hēmeis eis Christon Iēsoun episteusamen (V-AIA-1P) hina dikaiōthōmen (we might be justified - V-ASP-1P) ek pisteōs Christou kai ouk ex ergōn nomou hoti (because) ex ergōn nomou ou dikaiōthēsetai (V-FIP-3S) pasa sarx Amplified: Yet we know that a man is justified or reckoned righteous and in right standing with God not by works of the Law, but [only] through faith and [absolute] reliance on and adherence to and trust in Jesus Christ (the Messiah, the Anointed One). [Therefore] even we [ourselves] have believed on Christ Jesus, in order to be justified by faith in Christ and not by works of the Law [for we cannot be justified by any observance of the ritual of the Law given by Moses], because by keeping legal rituals and by works no human being can ever be justified (declared righteous and put in right standing with God). Phillips And then I went on to explain that we, who are Jews by birth and not Gentile sinners, know that a man is justified not by performing what the Law commands but by faith in Jesus Christ. We ourselves are justified by our faith and not by our obedience to the Law, for we have recognised that no one can achieve justification by doing the "works of the Law". Wuest And knowing that a man is not justified by law works but only through faith in Christ Jesus, we also placed our trust in Christ Jesus, in order that we might be justified by faith in Christ and not by law works, because by law works there shall no flesh be justified. (Eerdmans Publishing - used by permission) NET yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified. GNT εἰδότες [δὲ] ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ. NLT Yet we know that a person is made right with God by faith in Jesus Christ, not by obeying the law. And we have believed in Christ Jesus, so that we might be made right with God because of our faith in Christ, not because we have obeyed the law. For no one will ever be made right with God by obeying the law." KJV 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. ESV yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. ASV yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. CSB know that no one is justified by the works of the law but by faith in Jesus Christ. And we have believed in Christ Jesus so that we might be justified by faith in Christ and not by the works of the law, because by the works of the law no human being will be justified. NIV know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified. NKJ "knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. NRS yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. YLT having known also that a man is not declared righteous by works of law, if not through the faith of Jesus Christ, also we in Christ Jesus did believe, that we might be declared righteous by the faith of Christ, and not by works of law, wherefore declared righteous by works of law shall be no flesh.' NAB (yet) who know that a person is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. NJB have nevertheless learnt that someone is reckoned as upright not by practising the Law but by faith in Jesus Christ; and we too came to believe in Christ Jesus so as to be reckoned as upright by faith in Christ and not by practising the Law: since no human being can be found upright by keeping the Law. GWN Yet, we know that people don't receive God's approval because of their own efforts to live according to a set of standards, but only by believing in Jesus Christ. So we also believed in Jesus Christ in order to receive God's approval by faith in Christ and not because of our own efforts. People won't receive God's approval because of their own efforts to live according to a set of standards. BBE Being conscious that a man does not get righteousness by the works of the law, but through faith in Jesus Christ, we had faith in Christ Jesus, so that we might get righteousness by faith in Christ, and not by the works of the law: because by the works of the law will no flesh get righteousness. Knowing that a man is not justified by the works of the Law - Ga 2:19 Gal 3:10-12 Gal 5:4 Job 9:2,3,29 25:4 Ps 130:3,4 Lu 10:25-29 Ac 13:38,39 Ro 3:19,20,27,28 4:2,13-15 Php 3:9 but through faith in Christ Jesus: Ga 3:13,14,22-24 4:5 Ro 1:17 3:21-26,28,30 4:5,6,24,25 5:1,2,8,9 Ro 8:3,30-34 1Co 6:11 2Co 5:19-21 Php 3:9 Heb 7:18,19 even we have believed in Christ Jesus: Ga 2:20 John 6:68,69 20:31 Ac 4:12 1Pe 1:2,8,9,18-21 2:24 3:18 2Pe 1:1 1Jn 1:7 2:1,2 Rev 7:9,14 since by the works of the Law no flesh will be justified: Ga 3:11 Ps 143:2 Galatians 2 Resources - Multiple Sermons and Commentaries JUSTIFICATION NOT BY WORKS BUT ONLY BY FAITH IN CHRIST JESUS In Galatians 2:15-16 Paul clearly states what justification is and in Galatians 2:17-21 he defends this great doctrine. Since this verse is repetitious and can be somewhat confusing here is a summary of what Paul is saying. He is declaring that salvation is only through faith in Christ and not by keeping the law and he says it three times each with a slightly different sense: (1) THE GENERAL TRUTH: nevertheless knowing that A MAN is not justified by the works of the Law but through faith in Christ Jesus, (2) THE PERSONAL TRUTH: even WE have believed in Christ Jesus, so that WE may be justified by faith in Christ and not by the works of the Law; (3) THE UNIVERSAL TRUTH: since by the works of the Law NO FLESH will be justified. Nevertheless (de) - "notwithstanding that we are Jews, and “rest upon, and glory in, the law,” Romans 2:17–23." (Vine) Knowing that a man is not justified by the works of the Law - First the negative, and then the positive! In simple terms Paul states that a man can do no works to warrant God declaring him "not guilty." No quality or quantity of work done my a man will result in God giving that man an acquittal for the sins he has committed. No amount of obedience to the Law (other than perfect which is impossible - Jas 2:10+) will result in being declared right or righteous before God. As Campbell says "Negatively, Paul has rebuffed the false teachings of the Judaizers which Peter had supported by his behavior in Antioch. Positively, he has presented the true, grace path to righteousness." (BKC)
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MacArthur says justified as a term that "was originally used forensically of a judge's declaring an accused person not guilty and right before the law. It was the opposite of being declared guilty and condemned. Throughout Scripture justification refers to God's declaring a sinner to be guiltless on the basis of faith in Him. It is the free and gracious act by which God declares a sinner right with Himself—forgiving, pardoning, restoring, and accepting him on the basis of nothing but trust in the Person and work of His Son, Jesus Christ." Related Resources: What is justification? What does it mean to be justified? Why is justification by faith such an important doctrine? Paul made a similar statement regarding the ineffectiveness of works of the Law to make a person right before God... Now we know that whatever the Law says, it speaks to those who are under (subject, under the power of) the Law, that every mouth may be closed, and all the world may become accountable to God (the law makes all men accountable because all have disobeyed it); because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin (One purpose of the Law is like a mirror we look into and see our true nature as sinners who commit sin! And like a mirror the law can only show our "dirt" but it cannot clean us!).... For we maintain that a man is justified by faith apart from works of the Law. (Ro 3:19-20+, Ro 3:28+) Works of the Law is found 8x in 6v - Ro 3:20, Ro 3:28; Gal. 2:16; Gal 3:2, Gal 3:5, Gal 3:10 Paul is saying that they (Peter, Barnabas, et al) all knew that attempts to keep the Law could not make a person perfectly righteous before God. The reason of course is that the heart of the problem is man's depraved heart. External works do not change one's sin sick heart! Our problem is what we are, not what we do. What we do is just the fruit of what we are in our heart. It follows that what fallen man needs is a "heart transplant," a new heart. JUSTIFIED THROUGH FAITH IN CHRIST JESUS But through - This is surely one of the most important contrasts or "changes of direction" in the entire Bible, as it definitively differentiates between how most of mankind thinks they can be saved (by works) versus how God specifies is the only way to be saved (by faith). But through faith in Christ Jesus - Through is the preposition dia and describes the channel through which we are justified, through which we are saved - it is by faith alone in Christ alone! The way of salvation is clearly stated. Man is justified through faith in Christ Jesus. Man is declared righteous (in right standing) before God through his belief in Christ Jesus. The key that unlocks the door to the Kingdom of Heaven and eternal life is faith, and not just faith but faith which is in Christ Jesus. Paul states the need for faith in Christ three times in this one verse - faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ. Is there any doubt about what Paul wants to emphasize? Notice it is faith in Christ PLUS NOTHING! Anything added to Christ is NOT the Gospel and will not save one's soul! Salvation is by faith alone in Christ alone! It is notable that the second use (we have believed in Christ Jesus) is more literally "we have believed into (eis) Christ Jesus." You ask "so what?" Stott answers that the preposition eis signifies their faith "is an act of committal, not just assenting to the fact that Jesus lived and died, but running to Him for refuge and calling on Him for mercy." (Ibid)
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MacArthur says "Now Paul says, we're legalistic experts and we found out one thing through our law: It doesn't work. It doesn't bring you to God." Now we move from to Paul's third and final universal statement: (1) THE GENERAL TRUTH: nevertheless knowing that A MAN is not justified by the works of the Law but through faith in Christ Jesus, (2) THE PERSONAL TRUTH: even WE have believed in Christ Jesus, so that WE may be justified by faith in Christ and not by the works of the Law; (3) THE UNIVERSAL TRUTH: since by the works of the Law NO FLESH will be justified. Universal means a proposition that asserts something that is true of all members of a class; applicable to or common to all members of a group. Since by the works of the Law no flesh will be justified - More literally this reads "no justification all flesh." "No" is absolute negation. Absolutely none! The word "All" in "all flesh" is pas which means all without exceptions and so "universal." In Ecclesiastes 7:20 Solomon wrote "Indeed, there is not a righteous man on earth who continually does good and who never sins." John Stott explains that the general truth and the personal truth he has described are now confirmed by Scripture and to do this Paul quotes "Psalm 143:2 (also in Ro 3:20) which says "because by works of the law shall no one be justified.’ The Greek expression is even more striking than the English. It refers to ‘all flesh’, mankind without exception. Whatever our religious upbringing, educational background, social status or racial origin, the way of salvation is the same. None can be justified by works of the law; all flesh must be justified through faith in Christ.It would be hard to find a more forceful statement of the doctrine of justification than this (REFERRING TO GALATIANS 2:16). It is insisted upon by the two leading apostles (‘we know’), confirmed from their own experience (‘we have believed’), and endorsed by the sacred Scriptures of the Old Testament (‘by works of the law shall no one be justified’). With this threefold guarantee we should accept the biblical doctrine of justification and not let our natural self-righteousness keep us from faith in Christ. (The Message of Galatians) Related Resources: What is justification? What does it mean to be justified? Why is justification by faith such an important doctrine?
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MacArthur - His first point was to show that, if the Judaizers were correct in their doctrine that believers are saved in part by keeping the ceremonial law of Moses and continue to be bound by that law to maintain their salvation, then, even before the Judaizers arrived in Antioch, Peter, Barnabas, and all the other Jewish believers, including Paul, had fallen back into the category of sinners by having freely eaten and fellowshiped with Gentile Christians. Paul's second point was even more devastating. "If you became sinners because of fellowshiping with your Gentile brothers," he implies, "then Christ Himself became a minister of sin, did he not?" How? Jesus had clearly taught that no food can spiritually contaminate a person, because food cannot affect the heart (Mark 7:19). Through the vision of the unclean animals and the dramatic conversion and anointing of Cornelius, the Lord had given Peter direct evidence that Gentile believers are in every way equal to Jewish believers (Acts 10). On many other occasions and in many other ways Jesus had taught that all those who belong to Him are one with Him and therefore one with each other. Shortly before His arrest, trial, and crucifixion, Jesus earnestly and repeatedly prayed to His Father that those who believed in Him "may all be One; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us... that they may be one, just as We are One; I in them and Thou in Me, that they may be perfected in unity" (John 17:21-23). But if the Judaizers were right, Paul pointed out, Jesus was wrong; if they taught the truth, He had taught falsehood and was thereby a minister of sin! Such an accusation must have shaken Peter to his bones. (MacArthur New Testament Commentary – Galatians) John MacArthur sermon - So Paul says, “Okay. If while seeking to be justified in Christ, we end up found sinners,is Christ then a minister of sin? If the Judaizers are right,” – think with me on this – “if the Judaizers are right, then Christ set us up for sin, because He proclaims that salvation is through faith in Him alone. And if we do that, believe in Him, receive His grace, embrace it by faith, and now you Judaizers say because we’re not keeping the Law we are sinners, then Christ set us free to lead us into sin. If the Judaizers are right, demanding that we, in seeking to be justified by faith alone in Christ apart from works, are turning out to be sinners because we don’t keep the Law, then are you going to say Christ made us sinners? “The gospel sets us free from the Law, free from the Law’s tyranny, free from the Law’s dominance, free from the Law’s penalty. Now that Christ has set us free,” – as he says in chapter 5, verse 1 – “you’re saying to us that if we don’t go back to the Law, Christ has made us sinners. So are you saying Christ is a minister of sin?” Now, remember, he’s talking to Peter. He’s talking to Peter and Barnabas, who’s been a co-pastor with him for years. “What are you doing? You are condemning Christ.” It’s pretty bold stuff. Peter had a history of denying Christ, didn’t he. “When you eat and function with Gentiles, and accept them in a gracious way as being brothers and sisters in Christ because of faith alone, you’re right. But if you, Peter, Barnabas, and the rest, if you go along with the Judaizing legalists, then you’re saying that our former liberty, your former liberty, the way you’ve been living since Acts 10 and the way you’ve been living in Antioch was sin; and therefore Christ freed you into sin. By telling you you’re free from the Law, Christ made you a worse sinner than ever.” Paul recoils from his own logic, because it’s blasphemy, and says, “May it never be!” Mé genoito in the Greek. “No, no, no, no, no. Not possible. God forbid.” No, Christ isn’t the sin promoter here. The Judaizers are the sin promoters. (Galatians 2:13-21 Keeping the Gospel Pure) Kenneth
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MacArthur - In other words, if anyone, including myself (Ed: Paul), tries to rebuild a system of legalism alter he has once destroyed it by believing and preaching the gospel of God’s powerful grace and man’s sinful helplessness, he proves himself, not Christ, to be a transgressor. He proves himself to be a hypocrite and a sinner by abandoning grace for law. (MacArthur New Testament Commentary – Galatians) Peter had actually been the one who had originally torn down the distinctions between Jewish kosher and Gentile eating practices (Acts 10:1-48). Unfortunately he and Barnabas and the other Christian Jews at Antioch were reconstructing the old fences. Marvin Vincent interprets this passage as referring to Peter (even though Paul is clearly writing in the first person -- the point is still the same for if Paul were to do what Peter did, he too would be a transgressor. MacArthur referring to Paul putting himself in Peter's shoes quips "There’s a little bit of gentleness in this, he softens the blow by pulling himself into it.") - Peter, by his Christian profession, had asserted that justification was by faith alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was still binding upon Christians, and had thus built again what he had pulled down. Spurgeon on how one might rebuild - If I once said I would not trust in my good works, and now go back to trust in them, I have already—whatever may be my outward conduct—perpetrated a great sin. (Ed comment - And how often do many of us forget that not only did we enter by grace through faith into this great salvation but thereafter until the day we pass to glory we are to continue by grace through faith? We know it took miraculous divine intervention and power to save us the first time, but we think that now we're safe in the Ark, we can live this Christ life on our own, in our own natural strength, without need of the daily grace and power of God's Spirit. Indeed, this is the bane of modern day Christianity just as it was in the first century prompting Paul to ask in the next chapter in Galatians 3:2-3+ "This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?") Phil Newton comments on Gal 2:18: To paraphrase it, Paul was writing, 'I lived with that mindset for many years. I thought that all of my slavish adherence to the Law was going to justify me before God. But then, in a flash (Ed: e.g., Acts 9:3-4ff), I saw that all of this was to no avail, that none of my works of righteousness would add to my standing with God. So the whole system that I tenaciously clung to, I tore down the moment I came to rest my faith in Jesus Christ and His sufficiency. The biggest mistake I could make, yes, the biggest transgression, would be for me to go right back to the very thing that I tore down when I entered into union with Jesus Christ. You are calling Christ 'a minister of sin' because faith in Him demands that you no longer trust the Law for your justification. No, you who are trying to go back to that same dead pattern of legalism are the real lawbreakers. That is because adherence to the Law never saved the first person. Why would you return to trust in something that cannot save?' The most miserable person in the world is that one who has understood the grace of God in Christ, embraced Jesus Christ by faith, then along the course has begun to question if Jesus Christ is really sufficient for his justification before God. He inches back toward 'doing, doing, doing' as a means of satisfying the demands of God. He becomes a legalist inwardly and often, outwardly, by his persistence on following certain principles and practices to gain a little more merit with God. Paul's whole message to the Galatians is that Jesus Christ is sufficient for your justification and He is sufficient alone, without any addition on your part. Let me stop to point out something of great importance along this vein. When we teach that a person is not saved by the works of the Law and that you cannot add anything to the sufficiency of Christ, the immediate reaction by some is that we are giving way to antinomianism. That is, if we cannot add to our justification by our own obedience to the Law, if salvation is only by grace, then that means I can forget obedience and do whatever I want to do. I have no responsibility or capability to save myself, so I need not give any thought to obedience. Quite frankly, many Baptists have fallen into this trap, especially with the emphasis on "once saved, always saved." How often I have heard someone who is living in great disobedience to God and with indifference to the commands of God, say, 'I was saved when I was 8 years old, so it really doesn't matter what I do, because once saved, always saved'. This becomes the excuse and even a license to sin against God without any fear or godly concern. (Galatians 2:17-19 Justified by Faith 4) Grant Osborne - By “rebuilding” the law here Paul means reinstating it as the mandatory requirement for being Christian, as the Judaizers have done. If Paul were to allow Peter and the other Jewish Christians to renege on the gospel of Christ, and thereby on the centrality of faith and the cross, then he would join the Judaizers as true “lawbreakers” or “transgressors.” While the issue in this passage may seem to have more historical than contemporary significance, the implications are just as important for our day. It is the gospel that is at stake. There is a continuing tendency in all religions to develop a salvation system based on works-righteousness: the belief that if we are only good enough and can follow the demands of our religious system well enough, we can achieve our own salvation. This is inherent in every non-Christian religion and, sadly, is followed by too many Christians as well. The basic error is that the whole process centers on the “I,” on the hope that I can through my own efforts somehow earn my salvation. The heart of sin is the worship of self, and “I”—egotistical as I am—do not want to depend for my salvation on God and what he has done. Paul will respond to this tendency in the following two verses. (Galatians Verse by Verse) Rebuild (3618)(oikodomeo from oikos = dwelling + doma = building [of a house] from demo = to build - see word study on derivative verb sunoikodomeo) means literally to build, construct or erect a dwelling. In this context "in connection with the law (oikodomeo) means “to render or declare valid.” (Wuest) In short, Paul refers to "rebuilding" the Mosaic Laws (and keeping of them) as the way one could be justified, something he clearly stated in Gal 2:16 is impossible! What I once destroyed - What had Paul "destroyed" razed to the ground (figuratively speaking)? He had "destroyed" the system of works based salvation, the system that as a Pharisee of Pharisees had clung to as the means of achieving personal righteousness. That false system was torn down by the Gospel of the grace of God which he now preached. Destroyed (abolish, tear down)(2647)(kataluo from kata = down, prefix intensifying verb luo = loosen, dissolve, demolish, untie, undo) means literally to loosen down (unloose) and then to utterly destroy or to overthrow completely. Jesus used this very verb in Mt 5:17 “Do not think that I came to abolish (kataluo) the Law or the Prophets; I did not come to abolish but to fulfill."
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MacArthur - Legalism’s most destructive effect is that it cancels the effect of the Cross....To go back under the law would be to cancel one’s union with Christ’s sacrifice on the cross and therefore to go back under sin. (MacArthur New Testament Commentary – Galatians) Lightfoot says: . . . ‘I have been crucified with Christ.’ A new turn is thus given to the metaphor of death. In the last verse it was the release from past obligations; here it is the annihilation of old sins. The two however are not unconnected. Sin and law loose their hold at the same time. The sense of feebleness, of prostration, to which a man is reduced by the working of the law, the process of dying in fact, is the moral link which unites the two applications of the image: see Rom. xii. 5, 9-II. Thus his death becomes life. Being crucified with Christ, he rises with Christ, and lives to God.
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MacArthur - The true Christian life is not so much a believer’s living for Christ as Christ’s living through the believer. The great revivalist preacher John
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MacArthur explains the believer's death with Christ as it relates to the Law writing that "If a man is convicted of a capital crime and is put to death, the law obviously has no more claim on him. He has paid his debt to society. Therefore, even if he were to rise from the dead, he would still be guiltless before the law, which would have no claim on his new life. So it is with the believer who dies in Christ to rise in new life. He is free forever from any claim of the law on him. He paid the law’s demand when he died in Christ. His physical death is no punishment, only a release to glory provided in his union with Christ. Legalism’s most destructive effect is that it cancels the effect of the cross… The old man, the old sell is dead, crucified with Christ, and the new man lives (Col 3:9, 10-notes Col 3:9; 3:10) (MacArthur New Testament Commentary – Galatians) Spurgeon exhorts all believers - My brethren, let me say, be like Christ at all times. Imitate him in "public." Most of us live in some sort of public capacity—many of us are called to work before our fellow-men every day. We are watched; our words are caught; our lives are examined—taken to pieces. The eagle-eyed, argus-eyed world observes everything we do, and sharp critics are upon us. Let us live the life of Christ in public. Let us take care that we exhibit our Master, and not ourselves—so that we can say, "It is no longer I that live, but Christ that lives in me." Before the Throne of God (Vocal by Selah- Awesome!) Before the throne of God above I have a strong, a perfect plea A great high Priest whose Name is Love Who ever lives and pleads for me My name is graven on His hands My name is written on His heart I know that while in heaven He stands No tongue can bid me thence depart No tongue can bid me thence depart Oh When Satan tempts me to despair And tells me of the guilt within Upward I look and see Him there Who made an end to all my sin Because the sinless Savior died My sinful soul is counted free For God the just is satisfied To look on Him and pardon me To look on Him and pardon me Behold Him there the risen Lamb My perfect spotless righteousness The great unchangeable I am The King of glory and of grace One with Himself I cannot die My soul is purchased by His blood My life is hid with Christ on high With Christ my Savior and my God! With Christ my Savior and my God! One with Himself I cannot die My soul is purchased by His blood My life is hid with Christ on high With Christ my Savior and my God! With Christ my Savior and my God! Who loved me, and gave Himself for me - "There is need for warmly personalizing the mighty truths of the atonement. Let me not only know that CHRIST died for the world; let me feel that He loved me and gave Himself for me. It matters not how much heat there is in the central heating plant if I neglect to turn on the radiators in my own apartment. Let us open our hearts in prayer and meditation to the love of JESUS for us individually. There is the closest relationship between deepened love and strengthened faith." (Bartlett Galatians 2:11-21 - Personal Explanation) Don Anderson - When we look at this phrase in reference to the PAST, it refers to our SALVATION. When we look at it in view of the PRESENT, it focuses on our SANCTIFICATION, or being made holy. Martin Luther asked "Did the Law ever love me? Did the Law ever sacrifice itself for me? Did the Law ever die for me? On the contrary, it accuses me, it frightens me, it drives me crazy. Somebody else saved me from the Law, from sin and death unto eternal life. That Somebody is the Son of God, to whom be praise and glory forever." Loved (25)(agapao) "expresses the purest, noblest form of love, which is volitionally driven, not motivated by superficial appearance, emotional attraction, or sentimental relationship." (MacArthur) "Agapao speaks of a love which is awakened by a sense of value in an object which causes one to prize it. It springs from an apprehension of the preciousness of an object. It is a love of esteem and approbation. The quality of this love is determined by the character of the one who loves, and that of the object loved." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) THE COST OF THE FATHER'S LOVE - John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life. THE DEPTH OF THE SON'S LOVE - Eph 5:25 Husbands, love your wives, just as Christ also loved the church and gave Himself up for her.
Gálatas 2
MacArthur - The two pillars of the Gospel are the grace of God and the death of Christ, and those are the two pillars that, by its very nature, legalism destroys. The person who insists that he can earn salvation by his own efforts undermines the very foundation of Christianity and nullifies the precious death of Christ on his behalf. (See Galatians Commentary - Page 60)