Text -- Galatians 2:15 (NET)

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth and not Gentile sinners,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Gal 2:15

Not sinners of the Gentiles ( ouk ex ethnōn hamartōloi ).

The Jews regarded all Gentiles as "sinners"in contrast with themselves (cf. Mat 26:45 "sinners"and Luk 18:32 "Gentiles"). It is not clear whether Gal 2:15-21 were spoken by Paul to Peter or whether Paul is now simply addressing the Galatians in the light of the controversy with Peter. Burton thinks that he is "mentally addressing Peter, if not quoting from what he said to him."

Vincent: Gal 2:15

We, etc.

Continuation of Paul's address; not the beginning of an address to the Galatians. Under we Paul includes himself, Peter, and the Jewish Christians of Antioch, in contrast with the Gentile Christians. The Galatians were mostly Gentiles.

Vincent: Gal 2:15

Who are Jews, etc.

The who is wrong. Render we are Jews . The expression is concessive. We are, I grant, Jews. There is an implied emphasis on the special prerogatives and privileges of the Jews as such. See Rom 3:1 f.; Rom 9:1 ff.

Vincent: Gal 2:15

Sinners of the Gentiles ( ἐξ ἐθνῶν ἁμαρτωλοί )

Lit. sinners taken from the Gentiles, or sprung from . Sinners , in the conventional Jewish sense; born heathen, and as such sinners; not implying that Jews are not sinners. The Jew regarded the Gentile as impure, and styled him a dog (Mat 15:27). See Rom 2:12; 1Co 6:1; 1Co 9:21; Eph 2:12; Luk 18:32; Luk 24:7. Possibly Paul here cites the very words by which Peter sought to justify his separation from the Gentile Christians, and takes up these words in order to draw from them an opposite conclusion. This is quite according to Paul's habit.

Wesley: Gal 2:15

St. Paul, to spare St. Peter, drops the first person singular, and speaks in the plural number. Gal 2:18, he speaks in the first person singular again by a figure; and without a figure, Gal 2:19, &c.

Wesley: Gal 2:15

By birth, not proselytes only.

Wesley: Gal 2:15

That is, not sinful Gentiles; not such gross, enormous, abandoned sinners, as the heathens generally were.

JFB: Gal 2:15-16

Connect these verses together, and read with most of the oldest manuscripts "But" in the beginning of Gal 2:16 : "We (I and thou, Peter) by nature (not by proselytism), Jews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, YET (literally, 'BUT') knowing that . . . even we (resuming the 'we' of Gal 2:15, 'we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c.

Clarke: Gal 2:15

We who are Jews by nature - We who belong to the Jewish nation - who have been born, bred, and educated Jews

Clarke: Gal 2:15

And not sinners of the Gentiles - Ἁμαρτωλοι· Not without the knowledge of God, as they have been. Ἁμαρτωλος often signifies a heathen, merely one who had no knowledge of the true God. But among the nations or Gentiles many Jews sojourned; who in Scripture are known by the name of Hellenists, and these were distinguished from those who were termed εξ εθνων ἁμαρτωλοι, sinners of the Gentiles - heathens, in our common sense of the word; while the others, though living among them, were worshippers of the true God, and addicted to no species of idolatry. Some have translated this passage thus: We Jews, and not Gentiles, by nature sinners; for it is supposed that φυσει here refers to that natural corruption which every man brings into the world. Now, though the doctrine be true, (and the state of man, and universal experience confirm it), yet it can neither be supported from this place, nor even from Eph 2:3. See the note on Rom 2:16. It appears, from the use of this word by some of the best Greek authors, that φυσει did not signify by nature, as we use the word, but expressed the natural birth, family, or nation of a man; to distinguish him from any other family or nation. I can give a few instances of this, which are brought to my hand in a small elegant pamphlet, written by Dr. Münter, the present bishop of Zealand, entitled Observationum ex marmoribus Graecis Sacrarum Specimen, and which has been lent to me by the right honorable Lord Teignmouth, to whose condescension, kindness, and learning, many of my studies have been laid under particular obligation

The word in question is the xxviiith example in the above pamphlet, the substance of which is as follows: In an inscription on a Greek marble, given by Dr. Chandler, page 27, we find these words Ὁ γαμβρος μου Λεων Αρτεμεισιου, ὁ επικαλουμενος Ιασων, οικονει μεν Μειλησιος, φυσει δε Ιασευς· "My son-in-law, Leo, the son of Artemisius, who is called a Jasian, is of the house of Milesius, though by nature he is from Jaso."That is: Jaso being a town of Caria, this Leo is said to be φυσει Ιασευς, by nature a Jasian, although he sprang from the Milesian family. The following examples will place this in a clearer light. Josephus, Ant. Jud., lib. xi. cap. vi. sec. 5, speaking of Amanes, the Amalekite, says: Και γαρ φυσει τοις Ιουδαιοις απηχθανετο, ὁτι και το γενος των Αμαλεκιτων, εξ ὡν ην αυτος, ὑπ ’ αυτων διεφθαρτο· "For he was by nature incensed against the Jews, because the nation of the Amalekites, from whom he sprang, had been destroyed by them;"that is, he had a national prejudice or hatred to the Jewish people on the above account. The following example from Dio Chrysostom, Orat. xxxi., is also to the point: Οἱγε ( Αθηναιοι ) τον δεινα μεν Ολυμπιον κεκληκασι, ουδε φυσει πολιτην ἑαυτων· "For they (the Athenians) called this person an Olympian, though by nature he was not their citizen;"that is, he was called an Olympian, though he was not naturally of that city, or, in other words, he was not born there. From these examples, and the scope of the place, we may argue that the words, we who are Jews by nature, mean, we who were born in the land of Judea, and of Jewish parents. And hence the passage in Eph 2:3, which speaks most evidently of the heathens, "and were by nature the children of wrath, even as others,"may be thus understood: Being Gentiles, and brought up in gross darkness, without any knowledge of God, abandoned to all sensual living, we were, from our very condition, and practical state, exposed to punishment. This sense is at least equally good with that given of the words in Rom 2:16, where it is proved that φυσει, in several connections, means truly, certainly, incontestably; "we were, beyond all controversy, exposed to punishment, because we had been born among idolaters, and have lived as they did. Here both senses of the word apply.

Calvin: Gal 2:15

15.We who are Jews by nature. Some, I am aware, think that this is stated in the form of an objection, (ἀνθυποφορὰ,) anticipating what might be urged on the other side, that the Jews possessed higher privileges; not that they would boast of exemption from the law, (for it would have been highly absurd, that they to whom the Law was given should make this their boast,) but that there was a propriety in retaining some points of distinction between them and the Gentiles. I do not entirely reject, and yet, as will afterwards appear, I do not altogether adopt this view. Some, again, consider that it is Paul himself who uses this argument, “If you were to lay upon the Jews the burden of the law, it would be more reasonable, because it is theirs by inheritance.” But neither do I approve of this view.

He is now proceeding to the second part of his speech, which commences with an anticipation. The Gentiles differed from them in this respect, that they were “unholy and profane,” (1Ti 1:9;) while the Jews, being holy, so far as God had chosen them for his people, might contend for this superiority. Skilfully anticipating the objection, Paul turns it to the opposite conclusion. Since the Jews themselves, with all their advantages, were forced to betake themselves to the faith of Christ, how much more necessary was it that the Gentiles should look for salvation through faith? Paul’s meaning therefore is: “We, who appear to excel others, — we, who, by means of the covenant, have always enjoyed the privilege of being nigh to God, (Deu 4:7,) have found no method of obtaining salvation, but by believing in Christ: why, then, should we prescribe another method to the Gentiles? For, if the law were necessary or advantageous for salvation to those who observed its enactments, it must have been most of all advantageous to us to whom it was given; but if we relinquished it, and betook ourselves to Christ, much less ought compliance with it to be urged upon the Gentiles.”

The word sinner, signifies here, as in many other places, a “profane person,” (Heb 12:16,) or one who is lost and alienated from God. Such were the Gentiles, who had no intercourse with God; while the Jews were, by adoption, the children of God, and therefore set apart to holiness. By nature, does not mean that they were naturally free from the corruption of the human race; for David, who was a descendant of Abraham, acknowledges,

“Behold, I was shapen in iniquity,
and in sin did my mother conceive me,” (Psa 51:5,)

but the corruption of nature, to which they were liable, had been met by the remedy of sanctifying grace. Now, as the promise made the blessing hereditary, so this benefit is called natural; just as, in the Epistle to the Romans, he says, that they were sprung from a “holy root.” (Rom 11:16.)

When he says, we are Jews by nature, his meaning is, “We are born holy: not certainly by our own merit, but because God hath chosen us to be his people.” Well, then, we who were by nature Jews, what have we done? “We have believed in Jesus Christ.” What was the design of our believing? “That we might be justified by the faith of Christ.” For what reason? Because we “know that a man is not justified by the works of the law.” From the nature and effect of faith, he reasons that the Jews are in no degree justified by the law. For, as they who

“go about to establish their own righteousness have not submitted themselves to the righteousness of God,” (Rom 10:3,)

so, on the contrary, they who believe in Christ, confess that they are sinners, and renounce justification by works. This involves the main question, or rather, in this single proposition nearly the whole controversy is embodied. It is the more necessary to bestow some care on the examination of this passage.

The first thing to be noticed is, that we must seek justification by the faith of Christ, because we cannot be justified by works. Now, the question is, what is meant by the works of the law ? The Papists, misled by Origen and Jerome, are of opinion, and lay it down as certain, that the dispute relates to shadows; and accordingly assert, that by “the works of the law” are meant ceremonies. As if Paul were not reasoning about the free justification which is bestowed on us by Christ. For they see no absurdity in maintaining that “no man is justified by the works of the law,” and yet that, by the merit of works, we are accounted righteous in the sight of God. In short, they hold that no mention is here made of the works of the moral law. But the context clearly proves that the moral law is also comprehended in these words; for almost everything which Paul afterwards advances belongs more properly to the moral than to the ceremonial law; and he is continually employed in contrasting the righteousness of the law with the free acceptance which God is pleased to bestow.

It is objected by our opponents, that the term “works” must have been employed without any addition, if Paul had not intended to limit it to a particular class. But I reply, there is the best of all reasons for this mode of expression; for, though a man were to excel all the angels in holiness, no reward is due to works, but on the footing of a Divine promise. Perfect obedience to the law is righteousness, and has a promise of eternal life annexed to it; but it derives this character from God, who declares that “they who have fulfilled them shall live.” (Lev 18:5.) On this point we shall afterwards treat more fully in its own place. ⁴⁷ Besides, the controversy with the Jews was about the law. Paul, therefore, chose rather to bring the matter to an issue, by meeting them at once on their own ground, than to adopt a more circuitous route, which might wear the aspect of evading the subject, or distrusting his cause. Accordingly he resolves to have a close debate about the law.

Their second objection is, that the whole question raised was about ceremonies, which we readily allow. Why then, say they, would the apostle pass suddenly from a particular department to the whole subject? This was the sole cause of the mistake into which Origen and Jerome were betrayed; for they did not think it natural that, while the false apostles were contending about ceremonies alone, Paul should take in a larger field. But they did not consider that the very reason for disputing so keenly was, that the doctrine led to more serious consequences than at first view appeared. It would not have given so much uneasiness to Paul that ceremonies should be observed, as that the confident hope and the glory of salvation should be made to rest on works; just as, in the dispute about forbidding flesh on certain days, we do not look so much to the importance of the prohibition itself, as to the snare which is laid for the consciences of men. Paul, therefore, does not wander from the subject, when he enters into a controversy about the whole law, although the arguments of the false apostles were confined wholly to ceremonies. Their object in pressing ceremonies was, that men might seek salvation by obedience to the law, which, they falsely maintained, was meritorious; and accordingly, Paul meets them, not with the moral law, but with the grace of Christ alone. And yet this extended discussion does not occupy the whole of the Epistle; he comes at length to the specific question of ceremonies: but as the most serious difficulty was, whether justification is to be obtained by works or by faith, it was proper that this should be first settled. As the Papists of the present day are uneasy when we extort from them the acknowledgment that men are justified by faith alone, they reluctantly admit that “the works of the law” include those of a moral nature. Many of them, however, by quoting Jerome’s gloss, imagine that they have made a good defense; but the context will show that the words relate also to the moral law. ⁴⁸

Defender: Gal 2:15

Even though Paul had to withstand Peter, he nevertheless acknowledged that he and Peter were both Jews, and that they both agreed on the great doctrine of justification by grace through faith and not by the works of the law. Peter's temporary compromise in conduct was not because of doctrinal differences with Paul."

TSK: Gal 2:15

Jews : Mat 3:7-9; Joh 8:39-41; Rom 4:16; Eph 2:3

sinners : Mat 9:11; Mar 7:26-28; Act 22:21; Rom 3:9; Eph 2:11, Eph 2:12; Tit 3:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gal 2:15

We who are Jews by nature - It has long been a question whether this and the following verses are to be regarded as a part of the address of Paul to Peter, or the words of Paul as a part of the Epistle to the Galatians. A great variety of opinion has prevailed in regard to this. Grotius says, "Here the narrative of Paul being closed, he pursues his argument to the Galatians."In this opinion Bloomfield and many others concur. Rosenmuller and many others suppose that the address to Peter is continued to Gal 2:21. Such seems to be the most obvious interpretation, as there is no break or change in the style, nor any vestige of a transfer of the argument to the Galatians. But, on the other hand, it may be urged:

(1) That Paul in his writings often changes his mode of address without indicating it - Bloomfield.

\caps1 (2) t\caps0 hat it is rather improbable that he should have gone into so long a discourse with Peter on the subject of justification. His purpose was answered by the reproof of Peter for his dissimulation; and there is something incongruous, it is said, in his instructing Peter at such length on the subject of man’ s justification. Still it appears to me probable that this is to be regarded as a part of the discourse of Paul to Peter, to the close of Gal 2:21.

The following reasons seem to me to require this interpretation:

(1) It is the most natural and obvious - usually a safe rule of interpretation. The discourse proceeds as if it were an address to Peter.

\caps1 (2) t\caps0 here is a change at the beginning of the next chapter, where Paul expressly addresses himself to the Galatians.

\caps1 (3) a\caps0 s to the impropriety of Paul’ s addressing Peter at length on the subject of justification, we are to bear in mind that he did not address him alone.

The reproof was addressed to Peter particularly, but it was "before them all"Gal 2:14; that is, before the assembled church, or before the persons who had been led astray by the conduct of Peter, and who were in danger of error on the subject of justification. Nothing, therefore, was more proper than for Paul to continue his discourse for their benefit, and to state to them fully the doctrine of justification. And nothing was more pertinent or proper for him now titan to report this to the Galatians as a part of his argument to them, showing that he had always, since his conversion, held and defended the same doctrine on the subject of the way in which people are to be justified in the sight of God. It is, therefore, I apprehend, to be regarded as an address to Peter and the other Jews who were present. "We who were born Jews."

By nature - By birth; or, we were born Jews. We were not born in the condition of the Gentiles.

And not sinners of the Gentiles - This cannot mean that Paul did not regard the Jews as sinners, for his views on that subject he has fully expressed in Rom. 2; 3. But it must mean that the Jews were not born under the disadvantages of the Gentiles in regard to the true knowledge of the way of salvation. They were not left wholly in ignorance about the way of justification, as the Gentiles were. They knew, or they might know, that men could not be saved by their own works. It was also true that they were under more restraint than the Gentiles were, and though they were sinners, yet they were not abandoned to so gross and open sensuality as was the pagan world. They were not idolaters, and wholly ignorant of the Law of God.

Poole: Gal 2:15

Jews by nature born Jews, not only proselyted to the Jewish religion, (and so under an obligation to the observation of the Jewish law), but of the seed of Abraham, and so under the covenant made with him and his seed, as he was the father of the Jewish nation.

Not sinners of the Gentiles: the Gentiles were ordinarily called by the Jews sinners; though it appeareth that there were divers of them worshippers of the true God, and came up to Jerusalem to worship; for whose sake there was a peculiar court allotted in the temple, called: The court of the Gentiles. Yet not being under the obligation of the Jewish law, they went under the denomination of sinners by the Jews; and the most of the Gentiles were really sinners, and that eminently, (for such the word here used ordinarily signifieth), as the apostle describeth their manners, Rom 1:29-31 .

Gill: Gal 2:15

We who are Jews by nature,.... I Paul, and you Peter and Barnabas, and the rest of the Jews at Antioch. Some are Jews by grace, in a spiritual sense, as all are that are Christ's, that are true believers in him, that are born again, and have internal principles of grace formed in their souls, of whatsoever nation they be; see Rom 2:28. Others become Jews by being proselytes to the Jewish religion: such were the Jews, devout men, out of every nation under heaven, that were dwelling at Jerusalem, when the Spirit was poured down on the apostles on the day of Pentecost, Act 2:5, but these here spoken of were such as were Jews by birth; they were born so, were descended of Jewish parents, and from their infancy were brought up in the Jewish religion, and under the law of Moses, and in the observance of it:

and not sinners of the Gentiles: רשעי אומות היעלם, "the wicked of the nations of the world", as the ^l Jews call them. Not but that the Jews also were sinners both by nature and practice, were involved in the guilt of sin, under the power of it, and defiled with it, as the apostle elsewhere most fully proves: nor is this said with regard to the vain opinion the Jews had of themselves, as very holy and righteous persons, who in their own apprehension needed neither repentance nor remission; and who looked upon the Gentiles as very unholy and unfit for conversation with them: but this more particularly respects that part of the character of the Heathens, that they were without the law, and were under no restraints, but lived in all manner of wickedness, without hope and God in the world, and so were notorious sinners, filled with all unrighteousness, profligate and abandoned to every evil work, and are therefore called emphatically "sinful men", Luk 24:7. And indeed the word εθνος, Gentiles, among themselves is sometimes used for μερος τι ποςηροτατον, "a certain most wicked part" of Gentiles in a city ^m, and so may here design such who lived the most dissolute lives and conversations, to which the Jews are opposed, who had a written law, and were under a better regulation and discipline. The reason of this description, both in the positive and negative branch of it, is to observe, that since they, the apostles, and others, who were born Jews, and so under the law of Moses, and, until Christ came, were under obligation to observe it, but had now relinquished it, and wholly and alone believed in Christ for righteousness and life; then it was the most unreasonable thing in the world, by any means whatever, to lead the Gentiles, who never were under the law, to an observance of it.

Commentary -- Verse Notes / Footnotes

NET Notes: Gal 2:15

¹ tn Grk “by nature.”

² tn Grk “and not sinners from among the Gentiles.”

Geneva Bible: Gal 2:15

^{( 3 )} We [who are] Jews ^{( o )} by nature, and not ^{( p )} sinners of the Gentiles,

^{( 3 )} The second part of this epistle, the state of which is this: we are justified by faith in Christ Jesus without the works of the Law. Which thing he propounds in such a way, that first of all he meets with an objection (for I also, he says, am a Jew, that no man may say against me that I am an enemy to the Law), and afterward, he confirms it by the express witness of David.

^{( o )} Even though we are Jews, yet we preach justification by faith, because we know without any doubt that no man can be justified by the Law.

^{( p )} So the Jews called the Gentiles, because they were strangers to God's covenant.

Commentary -- Verse Range Notes

TSK Synopsis: Gal 2:1-21

1 He shows when he went up again to Jerusalem, and for what purpose;

3 and that Titus was not circumcised;

11 and that he resisted Peter, and told him the reason;

14 why he and others, being Jews, do believe in Christ to be justified by faith, and not by works;

20 and that they live not in sin, who are so justified.

Combined Bible: Gal 2:15

color="#000000"> 15. We who are Jews by nature, and not sinners of the Gentiles.  

  

"When we Jews compare ourselves with the Gentiles, we look pretty good. We have the Law, we have good works. Our rectitude dates from our birth, because the Jewish religion is natural to us. But all this does not make us righteous before God."  

  

Peter and the others lived up to the requirements of the Law. They had circumcision, the covenant, the promises, the apostleship. But because of these advantages they were not to think themselves righteous before God. None of these prerogatives spell faith in Christ, which alone can justify a person. We do not mean to imply that the Law is bad. We do not condemn the Law, circumcision, etc., for their failure to justify us. Paul spoke disparagingly of these ordinances, because the false apostles asserted that mankind is saved by them without faith. Paul could not let this assertion stand, for without faith all things are deadly.  

  

MHCC: Gal 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.

Matthew Henry: Gal 2:11-21

I. From the account which Paul gives of what passed between him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him and their own folly and weakness in departing from that gospel which he had preached to them. But to give the greater weight to what he had already said, and more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, _Gal 2:11-14. Antioch was one of the chief churches of the Gentile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ. There is no colour of reason for the supposition that Peter was bishop of Antioch. If he had, surely Paul would not have withstood him in his own church, as we here find he did; but, on the contrary, it is here spoken of as an occasional visit which he made thither. In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul's commission and approved his doctrine, and they parted very good friends. But in this Paul finds himself obliged to appose Peter, for he was to be blamed, a plain evidence that he was not inferior to him, and consequently of the weakness of the pope's pretence to supremacy and infallibility, as the successor of Peter. Here we may observe,

1. Peter's fault. When he came among the Gentile churches, he complied with them, and did eat with them, though they were not circumcised, agreeably to the instructions which were given in particular to him (Acts 10), when he was warned by the heavenly vision to call nothing common or unclean. But, when there came some Jewish Christians from Jerusalem, he grew more shy of the Gentiles, only to humour those of the circumcision and for fear of giving them offence, which doubtless was to the great grief and discouragement of the Gentile churches. Then he withdrew, and separated himself. His fault herein had a bad influence upon others, for the other Jews also dissembled with him; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pretended they could not in conscience do it, because they were not circumcised. And (would you think it?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and watering the churches of the Gentiles, was carried away with their dissimulation. Here note, (1.) The weakness and inconstancy of the best of men, when left to themselves, and how apt they are to falter in their duty to God, out of an undue regard to the pleasing of men. And, (2.) The great force of bad examples, especially the examples of great men and good men, such as are in reputation for wisdom and honour.

2. The rebuke which Paul gave him for his fault. Notwithstanding Peter's character, yet, when he observes him thus behaving himself to the great prejudice both of the truth of the gospel and the peace of the church, he is not afraid to reprove him for it. Paul adhered resolutely to his principles, when others faltered in theirs; he was as good a Jew as any of them (for he was a Hebrew of the Hebrews), but he would magnify his office as the apostle of the Gentiles, and therefore would not see them discouraged and trampled upon. When he saw that they walked not uprightly, according to the truth of the gospel - that they did not live up to that principle which the gospel taught, and which they had professed to own and embrace, 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 - when he observed this, as Peter's offence was public, so he publicly reproved him for it: He said unto him before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Herein one part of his conduct was a contradiction to the other; for if he, who was a Jew, could himself sometimes dispense with the use of the ceremonial law, and live after the manner of the Gentiles, this showed that he did not look upon the observance of it as still necessary, even for the Jews themselves; and therefore that he could not, consistently with his own practice, impose it upon the Gentile Christians. And yet Paul charges him with this, yea, represents him as compelling the Gentiles to live as did the Jews - not by open force and violence, but this was the tendency of what he did; for it was in effect to signify this, that the Gentiles must comply with the Jews, or else not be admitted into Christian communion.

II. Paul having thus established his character and office, and sufficiently shown that he was not inferior to any of the apostles, no, not to Peter himself, from the account of the reproof he gave him he takes occasion to speak of that great fundamental doctrine of the gospel - That justification is only by faith in Christ, and not by the works of the law (though some think that all he says to the end of the chapter is what he said to Peter at Antioch), which doctrine condemned Peter for his symbolizing with the Jews. For, if it was the principle of his religion that the gospel is the instrument of our justification and not the law, then he did very ill in countenancing those who kept up the law, and were for mixing it with faith in the business of our justification. This was the doctrine which Paul had preached among the Galatians, to which he still adhered, and which it is his great business in this epistle to mention and confirm. Now concerning this Paul acquaints us,

1. With the practice of the Jewish Christians themselves: " We, "says he, " who are Jews by nature, and not sinners of the Gentiles (even we who have been born and bred in the Jewish religion, and not among the impure Gentiles), knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we ourselves have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. And, if we have thought it necessary to seek justification by the faith of Christ, why then should we hamper ourselves with the law? What did we believe in Christ for? Was it not that we might be justified by the faith of Christ? And, if so, is it not folly to go back to the law, and to expect to be justified either by the merit of moral works or the influence of any ceremonial sacrifices or purifications? And if it would be wrong in us who are Jews by nature to return to the law, and expect justification by it, would it not be much more so to require this of the Gentiles, who were never subject to it, since by the works of the law no flesh shall be justified? "To give the greater weight to this he adds (Gal 2:17), " But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? If, while we seek justification by Christ alone, and teach others to do so, we ourselves are found giving countenance or indulgence to sin, or rather are accounted sinners of the Gentiles, and such as it is not fit to have communion with, unless we also observe the law of Moses, is Christ the minister of sin? Will it not follow that he is so, if he engage us to receive a doctrine that gives liberty to sin, or by which we are so far from being justified that we remain impure sinners, and unfit to be conversed with?"This, he intimates, would be the consequence, but he rejects it with abhorrence: " God forbid, "says he, "that we should entertain such a thought of Christ, or of his doctrine, that thereby he should direct us into a way of justification that is defective and ineffectual, and leave those who embrace it still unjustified, or that would give the least encouragement to sin and sinners."This would be very dishonourable to Christ, and it would be very injurious to them also. " For, "says he (Gal 2:18), " if I build again the things which I destroyed - if I (or any other), who have taught that the observance of the Mosaic law is not necessary to justification, should now, by word or practice, teach or intimate that it is necessary - I make myself a transgressor; I own myself to be still an impure sinner, and to remain under the guilt of sin, notwithstanding my faith in Christ; or I shall be liable to be charged with deceit and prevarication, and acting inconsistently with myself."Thus does the apostle argue for the great doctrine of justification by faith without the works of the law from the principles and practice of the Jewish Christians themselves, and from the consequences that would attend their departure from it, whence it appeared that Peter and the other Jews were much in the wrong in refusing to communicate with the Gentile Christians, and endeavouring to bring them under the bondage of the law.

2. He acquaints us what his own judgment and practice were. (1.) That he was dead to the law. Whatever account others might make of it, yet, for his part, he was dead to it. He knew that the moral law denounced a curse against all that continue not in all things written therein, to do them; and therefore he was dead to it, as to all hope of justification and salvation that way. And as for the ceremonial law, he also knew that it was now antiquated and superseded by the coming of Christ, and therefore, the substance having come, he had no longer any regard to the shadow. He was thus dead to the law, through the law itself; it discovered itself to be at an end. By considering the law itself, he saw that justification was not to be expected by the works of it (since none could perform a perfect obedience to it) and that there was now no further need of the sacrifices and purifications of it, since they were done away in Christ, and a period was put to them by his offering up himself a sacrifice for us; and therefore, the more he looked into it the more he saw that there was no occasion for keeping up that regard to it which the Jews pleaded for. But, though he was thus dead to the law, yet he did not look upon himself as with law. He had renounced all hopes of justification by the works of it, and was unwilling any longer to continue under the bondage of it; but he was far from thinking himself discharged from his duty to God; on the contrary, he was dead to the law, that he might live unto God. The doctrine of the gospel, which he had embraced, instead of weakening the bond of duty upon him, did but the more strengthen and confirm it; and therefore, though he was dead to the law, yet it was only in order to his living a new and better life to God (as Rom 7:4, Rom 7:6), such a life as would be more agreeable and acceptable to God than his observance of the Mosaic law could now be, that is, a life of faith in Christ, and, under the influence thereof, of holiness and righteousness towards God. Agreeably hereunto he acquaints us, (2.) That, as he was dead to the law, so he was alive unto God through Jesus Christ (Gal 2:20): I am crucified with Christ, etc. And here in his own person he gives us an excellent description of the mysterious life of a believer. [1.] He is crucified, and yet he lives; the old man is crucified (Rom 6:6), but the new man is living; he is dead to the world, and dead to the law, and yet alive to God and Christ; sin is mortified, and grace quickened. [2.] He lives, and yet not he. This is strange: I live, and yet not I; he lives in the exercise of grace; he has the comforts and the triumphs of grace; and yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence. [3.] He is crucified with Christ, and yet Christ lives in him; this results from his mystical union with Christ, by means of which he is interested in the death of Christ, so as by virtue of that to die unto sin; and yet interested in the life of Christ, so as by virtue of that to live unto God. [4.] He lives in the flesh, and yet lives by faith; to outward appearance he lives as other people do, his natural life is supported as others are; yet he has a higher and nobler principle that supports and actuates him, that of faith in Christ, and especially as eyeing the wonders of his love in giving himself for him. Hence it is that, though he lives in the flesh, yet he does not live after the flesh. Note, Those who have true faith live by that faith; and the great thing which faith fastens upon is Christ's loving us and giving himself for us. The great evidence of Christ's loving us is his giving himself for us; and this is that which we are chiefly concerned to mix faith with, in order to our living to him.

Lastly, The apostle concludes this discourse with acquainting us that by the doctrine of justification by faith in Christ, without the works of the law (which he asserted, and others opposed), he avoided two great difficulties, which the contrary opinion was loaded with: - 1. That he did not frustrate the grace of God, which the doctrine of the justification by the works of the law did; for, as he argues (Rom 11:6), If it be of works, it is no more of grace. 2. That he did not frustrate the death of Christ; whereas, if righteousness come by the law, then it must follow that Christ has died in vain; for, if we look for salvation by the law of Moses, then we render the death of Christ needless: for to what purpose should he be appointed to die, if we might have been saved without it?

Barclay: Gal 2:14-17

Here at last the real root of the matter is being reached. A decision is being forced which could not in any event be long delayed. The fact of the matter was that the Jerusalem decision was a compromise, and, like all compromises, it had in it the seeds of trouble. In effect the decision was that the Jews would go on living like Jews, observing circumcision and the law, but that the Gentiles were free from these observances. Clearly, things could not go on like that, because the inevitable result was to produce two grades of Christians and two quite distinct classes in the Church. Paul's argument ran like this. He. said to Peter, "You shared table with the Gentiles; you ate as they ate; therefore you approved in principle that there is one way for Jew and Gentile alike. How can you now reverse your decision and want the Gentiles to be circumcised and take the law upon them?" The thing did not make sense to Paul.

Now we must make sure of the meaning of a word. When the Jew used the word sinners of Gentiles he was not thinking of moral qualities; he was thinking of the observance of the law. To take an example--Lev 11 lays down which animals may and may not be used for food. A man who ate a hare or pork broke these laws and became as inner in this sense of the term. So Peter would answer Paul, "But, if I eat with the Gentiles and eat the things they eat, I become a sinner."

Paul's answer was twofold. First, he said, "We agreed long ago that no amount of observance of the law can make a man right with God. That is a matter of grace. A man cannot earn, but must accept the generous offer of the love of God in Jesus. Therefore the whole business of law is irrelevant." Next he said, "You hold that to forget all this business about rules and regulations will make you a sinner. But that is precisely what Jesus Christ told you to do. He did not tell you to try to earn salvation by eating this animal and not eating that one. He told you to fling yourself without reserve on the grace of God. Are you going to argue, then, that he taught you to become a sinner?" Obviously there could be only one proper conclusion, namely that the old laws were wiped out.

This is the point that had to come. It could not be right for Gentiles to come to God by grace and Jews to come to him by law. For Paul there was only one reality, grace, and it was by way of surrender to that grace that all men must come.

There are two great temptations in the Christian life, and, in a certain sense, the better a man is the more liable he is to them. First, there is the temptation to try to earn God's favour, and second, the temptation to use some little achievement to compare oneself with our fellow men to our advantage and their disadvantage. But the Christianity which has enough of self left in it to think that by its own efforts it can please God and that by its own achievements it can show itself superior to other men is not true Christianity at all.

Constable: Gal 1:11--3:1

II. PERSONAL DEFENSE OF PAUL'S GOSPEL 1:11--2:21

The first of the three major sections of the epistle begins here. We could classify them as history (1:11-2:21), theology (chs. 3-4), and ethics (5:1-6:10).

". . . Paul was . . . following the logic of the Christian life: Because of who God is and what he has done (history) we must believe what he has said (theology) in order to live as he commands (ethics)."²⁷

Constable: Gal 2:11-21

C. Correction of another apostle 2:11-21

Paul mentioned the incident in which he reproved Peter, the Judaizers' favorite apostle, to further establish his own apostolic authority and to emphasize the truth of his gospel.

2:11 Peter had shaken hands with Paul in Jerusalem (v. 9). However when Peter came to Antioch (of Syria) Paul opposed him. Luke did not record this later event in Acts, and we cannot date it exactly. It may have happened shortly after Paul and Barnabas returned from Jerusalem to Antioch or, less likely, after the Jerusalem Council (cf. Acts 15:30).⁶¹

2:12-13 Peter ate with the Christians at Antioch, who were both Jews and Gentiles, until some Jewish visitors came from Jerusalem (cf. Acts 10:28; 11:3). They were from the group that believed Gentiles needed to undergo circumcision before they could become Christians. They were not "from James" in the sense that James endorsed their views; he did not (v. 9). Perhaps they came from the same church as James. When these men--Paul did not call them brethren--came, they intimidated Peter. He gradually separated from the Gentile Christians, evidently to avoid conflict. The other Jews living in Antioch followed Peter's example, as did Barnabas. They were being hypocritical, saying one thing and doing another. Peter had a tendency to compromise his convictions when he was under pressure (cf. Matt. 16:16-23; 26:69-75; Mark 14:66-72; Luke 22:54-62; John 18:15-18, 25-27).

"It is perhaps curious that nobody seems to have recalled that Jesus ate with publicans and sinners', which can scarcely mean that he conformed to strict Jewish practice [cf. Mark 7:19]."⁶²

2:14 Why did Paul not follow the procedure for dealing with an erring brother that Jesus had specified (Matt. 18:15)? He obviously knew about it (cf. 6:1). He may have done so before rebuking Peter publicly, but since the offense was public the rebuke also needed to be public. In ministry it is frequently difficult to know whether to follow Matthew 18:15 or 1 Timothy 5:20 in dealing with people who need correction. Normally we should start with a private rebuke (Matt. 18:15) and then, if unsuccessful, we should proceed to public confrontation (Matt. 18:16-17).

Paul probably rebuked Peter publicly because Peter's behavior had influenced many other people. He criticized Peter for inconsistency. Peter had also cast doubt on the truth that God accepts Jews and Gentiles equally thus playing into the hands of the Judaizers. In addition, he was insulting his Gentile brethren and acting contrary to his own convictions.

The weaker brethren in Jerusalem may have concerned Peter. The Gentile brethren in Antioch whom Peter made to look and feel like second-class Christians by his behavior concerned Paul. Peter and Barnabas may have felt they needed to become all things to all men to win some (1 Cor. 9:22). Paul saw that their behavior was implying a difference between Jewish and Gentile Christianity. This was as much a threat to Gentile liberty as the intrusion of the false brethren (v. 4).

Peter and Paul both acknowledged the equality of Jews and Gentiles in the church (cf. Acts 11:17). However it evidently took Peter longer to see the practical implications of this truth and to apply them to his conduct.

2:15-16 Some interpreters believe Paul's words to Peter continue through the end of chapter 2 (e.g., NIV, NKJV, New Scofield Reference Bible note). Others believe they end with verse 14 (e.g., NASB, RSV, NRSV, NET). It seems more likely to me that they end with verse 14.

"This verse [15] and the next form a single, overloaded sentence in the Greek; they have been aptly described as Paul's doctrine of justification in a nutshell' . . ."⁶³

Unsaved Jews regarded Gentiles as "sinners." Paul ironically referred to them as that since Peter was discriminating against them by behaving as he had.

"This characterization at once focuses attention on the sharp distinction between Jew and Gentile, for what made the Gentiles sinners in the estimation of the Jews was not only that they did not observe the law but also that they did not even possess it and consequently lacked the possibility of obtaining righteousness through it."⁶⁴

Paul went on to remind Peter that both of them knew that God does not justify people (declare them righteous) because they keep the Mosaic Law, part of which involved dietary regulations.

". . . Paul's recital of his address to Peter in Antioch is progressively colored by polemic against his Galatian detractors and, as it were, gradually shades into a theological discussion with his readers."⁶⁵

". . . Paul intends by the phrase works of the law' the Jewish way of life, described in 2:14 by the word iodaikos [like a Jew], characterized by exclusiveness and epitomized by the murder of Christ and the persecution of his followers, and argues that to return to that way of life would be to make Christ a servant of sin."⁶⁶

Justification comes by believing in Christ, period. Paul, Peter, and the other believers assembled had simply believed in Christ (cf. Job 9:1-2). Paul stated as a maxim that obedience to the Law never justified anybody (Rom. 3:20).⁶⁷

"This [v. 16] is one of the most important verses in the Epistle. . . .

"The threefold repetition of the doctrine of justification by faith in this one verse is important, because it shows the importance the apostle gives to the doctrine. Besides, the three phrases increase in emphasis."⁶⁸

"Justification should not be confused with forgiveness, which is the fruit of justification, nor with atonement, which is the basis of justification. Rather it is the favorable verdict of God, the righteous Judge, that one who formerly stood condemned has now been granted a new status at the bar of divine justice."⁶⁹

"To be justified means to be declared righteous before God, that is, to enjoy a status or standing of being in a right relationship with God, of being accepted by him."⁷⁰

In verses 15-21 Paul was evidently answering charges that his critics had leveled against him. It would be easier for us to interpret these verses if we knew what those charges were. As it is we can only infer what they were from Paul's answers.

2:17-18 Paul refuted the charge of the Judaizers that justification by faith led to lawless behavior. He said this made Christ, in effect, a promoter of sin. This could never be. If a Christian puts himself or herself back under the Law, the Law will show him or her to be a sinner since no one can keep the Law perfectly. These verses are a strong testimony that Christians are free from the requirements of the Mosaic Law.

What did Paul mean when he said that "while seeking to be justified in Christ, we ourselves have also been found sinners" (v. 17)?

"Here he [Paul] may simply mean that when law-abiding Jews like Peter and himself cease to look to the law as the basis of their justification before God and find that justification in Christ instead, they put themselves effectively on a level with sinners of the gentiles': they have, in that sense, been found sinners'--they themselves (kai autoi) as much as lesser breeds without the law. But this applies to all Jewish Christians, even to those who have not appreciated the law-free character of the gospel: by yielding faith to Christ they have in logic, if not in consciousness, abandoned faith in the law, and have had to take their place as sinners, utterly in need of God's justifying grace."⁷¹

". . . Paul is arguing that although it is true that in order to be justified in Christ it is necessary to abandon faith in the law as a means of salvation (premise 1) and hence to become sinners in the sense of being reduced to the level of the Gentiles and sinners' of v. 15 (premise 2), the conclusion does not follow that Christ thereby becomes an agent of sin (in the sense of a promoter of actual wrongdoing), support for this statement being given in vv. 18-20."⁷²

The "For" at the beginning of verse 18 is probably coordinate with the "For" at the beginning of verse 19. Both verses give reasons why "it must never be" (v. 17). Verse 18 gives the hypothetical negative proof: actual transgression inevitably follows when the law becomes the authority in the believer's life. Verse 19 gives the actual positive proof.

2:19 This verse means that the Law condemns or kills everyone. If someone is dead, he has no more responsibility to what killed him. He is in that sense free. He can from then on devote his energy as a resurrected person not to pleasing the Law but to pleasing God.

"By virtue of his incorporation into Christ (cf. v. 17) and participation in Christ's death Paul has undergone a death whereby his relation to the law has been decisively severed and the law has ceased to have any claim on him (cf. Rom. 7:4, 6). But since the vicarious death of Christ for sinners was exacted by the law (cf. Gal. 3:13) and was first an affirmation of [the law's] verdict,' Paul's death to the law through participation in Christ's death can be said to be through [Gr. instrumental dia] the law." This death through the law . . . to the law' means not only that the law as a false way of righteousness has been set aside but also that the believer is set free from the dominion of the law (under which there is transgression, Rom. 4:15) for a life of consecration to God (cf. Rom. 7:6)."⁷³

2:20 "As a result of his participation in Christ's death on the cross, Paul now explains . . ., the life he now lives is not lived by him--by the I' of v. 19, the self-righteous Pharisee who based his hope for righteousness and salvation on strict observance of the law--but by Christ, the risen and exalted One, who dwells in him."⁷⁴

When a person trusts Christ, God identifies him or her with Christ not only in the present and future but also in the past. The believer did what Christ did. When Christ died, I died. When Christ arose from the grave, I arose to newness of life. My old self-centered life died when I died with Christ. His Spirit-directed life began in me when I arose with Christ. Therefore in this sense the Christian's life is really the life of Christ.⁷⁵

We can also live by faith daily just as we became Christians by faith (v. 16). Faith in both cases means trust in Christ. We can trust Him because He loved us and gave Himself up as a sacrifice for us.

In this verse Paul's use of "crucified" instead of "put to death" or "died" stresses our sinfulness. Only the worst criminals suffered crucifixion in Paul's day. His reference to "the flesh" here is literal. It means our physical bodies. We can see Paul's great appreciation of God's love for him. He said Christ loved "me" and gave Himself for "me."

"The whole of Christian life is a response to the love exhibited in the death of the Son of God for men."⁷⁶

May we ever grow in our appreciation of the fact that He loved "me!"

"The man on the cross is facing in only one direction. He is not going back, and he has no further plans of his own."⁷⁷

2:21 Paul concluded by affirming that he did not set aside the grace of God, as Peter had done by his behavior. Peter had nullified God's grace by implying that it was not enough. He did this by putting himself back under the Law, saying in effect that obedience must accompany grace to make it sufficient. If that is true, Paul ended, Christ died needlessly. It is then really obedience that saves, not Christ.⁷⁸

The final verses of this section (vv. 18-21) form a bridge from Paul's personal experience to his doctrinal explanation. In chapters 3 and 4 he continued his defense of faith alone as the only method of salvation.

College: Gal 2:1-21

GALATIANS 2

E. SHOWDOWN: CONFERENCE IN JERUSALEM (2:1-5)

¹ Fourteen years later I went up again to Jerusalem, this time with Barnabas. I took Titus along also. ² I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I did this privately to those who seemed to be leaders, for fear that I was running or had run my race in vain. ³ Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. ⁴ [This matter arose] because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. ⁵ We did not give in to them for a moment, so that the truth of the gospel might remain with you.

2:1 Fourteen years later I went up again to Jerusalem,

The NIV omits the word "Next," which introduces this statement in the Greek text. The natural implication is that there was no other visit to Jerusalem between that of 1:18 and the one mentioned in this verse. Fitting this with the chronology of Acts, however, creates an apparent problem. If Gal 1:18 is the same as Acts 9:23-25, and Gal 2:1 is the same as Acts 15 (the Jerusalem Conference), what about the visit in Acts 11:29-30?

F. F. Bruce believes that the word "Next" requires that there was no other visit to Jerusalem between that of 1:18 and that of the present verse. Similarly, Burton reasons that "had there been other visits to Jerusalem in this period, Paul must have mentioned them." Such reasoning would identify the meeting of leaders described in Gal 2:1-10 with the famine relief trip of Acts 11.

However, it may well have been that Paul's visit in Acts 11:27-30 was not mentioned because it simply was not relevant. The visit in Acts 11 was very brief and had a purpose-famine relief-entirely unrelated to learning the gospel. As will be shown, it makes much better sense to connect Gal 2:1-10 with the Jerusalem Conference of Acts 15.

this time with Barnabas.

Barnabas was a Levite from Cyprus who had become a member of the original church in Jerusalem (Acts 4:36). Barnabas figured in three of Paul's trips to Jerusalem: first, when he was not afraid to stand up for Paul (Acts 9:27); second, when he helped deliver the money for famine relief (Acts 11:29-30); and third, when he accompanied Paul to the Jerusalem Conference to discuss the Gentile question (Acts 15:2). The mention of Barnabas, then, does not help to identify which trip this is.

It was appropriate for Barnabas to participate in the Jerusalem Conference because Barnabas had been involved in evangelizing the Gentiles from almost the beginning. At the Antioch church, and then on the first missionary journey with Paul, Barnabas could testify firsthand what God was doing among the Gentiles (Acts 15:12). When the Jerusalem Conference was concluded, two local men were chosen to accompany Barnabas and Paul to carry a letter of acceptance back to the Gentile churches.

I took Titus along also.

While the visit Paul is describing has little in common with visit #2, the famine relief visit, consider the impressive list of similarities with visit #3, the Jerusalem Conference. Paul was accompanied by Barnabas, discussed with the leaders the Gentile question, and reached the conclusion that Gentiles such as Titus did not need to be circumcised, despite opposition from false brothers.

While Bruce admits this is "the majority view," he prefers to identify this visit with Acts 11:27-30, visit #2. Bruce also makes this further admission: "The absence of Titus' name from Acts is a prob-

lem with no certain solution." Making Galatians 2:1-11 describe the famine visit, however, takes some mental gymnastics. First, we assume Titus had come along, even though he is not mentioned. Then, we assume that Paul only later looked back on this trip and realized the importance of the fact that none of the apostles had said anything about Titus needing to be circumcised. In this way of thinking, verses 3-5 in Galatians 2 pop up as a sudden idea for Paul, and he reads their significance back into the visit of Acts 11.

Famine Relief Jerusalem Conference Acts 11:27-30 Galatians 2:1-11 Acts 15:1-35 Paul Paul Paul Barnabas Barnabas Barnabas Titus Cephas James James John Circumcision issue Circumcision issue False brothers Opposing believers No circumcision No circumcision 2:2 I went in response to a revelation

In Acts 15 Paul was said to be sent by the church of Antioch, while this verse says he went by revelation. This presents no real difficulty, however, since the revelation could just as easily have been received by the church as by Paul himself. What is important is that it was God's choice - not man's necessity - that sent Paul to Jerusalem. Paul himself felt no compelling need to obtain the approval of the Jerusalem apostles; the Gentile churches had no need to be confirmed by the Jewish believers. What was needed was for the people of God to stand united as one church.

and set before them the gospel that I preach among the Gentiles.

Paul approached the Jerusalem leaders with the attitude of a man who has little to fear from a close inspection and thorough testing. While it has been suggested that the verb for "set before" implies the idea of consultation, Paul gives no indication that he expected to learn anything new to add to his gospel, nor that he would be told to discard part of it.

But I did this privately to those who seemed to be leaders,

Simple courtesy and common decency demanded that Paul first meet privately with the other leaders and present the issue to them. Little would be gained by waiting for a public confrontation and then dropping the matter on them like a bombshell. Paul was not overawed by their rank or importance (see also v. 6), but he did want to give them an opportunity to perceive the truth of the matter so they could all stand together.

The expression "seemed to be leaders" carries no insinuation of sarcasm or irony, as though they only seemed to be leaders but were not really so. Josephus uses the word of people who are rightly esteemed to excel in a community ( Wars 3.453; 4.141, 159).

for fear that I was running or had run my race in vain.

We must not think that Paul was fearing for the validity of his gospel or the salvation of his converts. He did not need the apostles to confirm what Jesus had already told him! Rather, his fear was for the dividing of the church. (We should remember that Paul's commission, as he himself explained in Ephesians 3:2-6, was to bring Gentiles into the church with the Jews as one body. Should the Jews have pulled away, this purpose would have been thwarted. We must not underestimate the horror with which Paul looked at a divided church.)

2:3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.

Titus was not merely a Greek-speaking Jew (ÔEllhnisthv" , hellçnistçs ); he was a Greek of Gentile origin ("Ellhn , hellçn ). Thus, he became the perfect test case. Here was an uncircumcised Greek who had put his faith in Christ - was he saved or not? Was he a member of God's family or an outcast?

The strong force of the word "compelled" may reveal the kind of opposition Paul had to face from some in Jerusalem. Lightfoot envisions a difficult debate in which the final victory "was not attained without a struggle, in which St. Paul maintained at one time almost single-handed the cause of Gentile freedom."

2:4 [This matter arose] because some false brothers

The mention of "false brothers" also connects this visit with the Jerusalem Conference, rather than the famine relief visit. In Acts these men are called "believers who belonged to the party of the Pharisees."

Bruce raises the interesting possibility that the infiltration by these false brethren had actually begun earlier, probably at Antioch (cf. Acts 15:1).

had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.

Paul's choice of terms in this verse vividly exposes the evil intent of the Jerusalem legalists. The word for "infiltrated" is also found in 2 Peter 2:1 where it describes false teachers who "secretly introduce" their destructive heresies. The term "spy on" is a word with hostile intent, found in 2 Samuel 10:3, where some of David's men were accused of intending to "spy out the city and overthrow it." The objective of Paul's opponents was not to honor Christ, but to "reduce to slavery" their brothers. They insisted on the right to judge the actions and consciences of those they could dominate.

2:5 We did not give in to them for a moment,

Paul, who became all things to all people (1 Cor 9:22), would not budge an inch on this issue. While he would gladly compromise on cultural matters, and would give up his rights to protect a weaker brother (1 Cor 8:13), Paul refused to yield in any way to the principle of legalism. Like an infectious disease, once legalism gains admittance it can grow and spread until it takes over completely.

Paul's expression "for a moment" is literally "for an hour," the smallest measurement of time with which people commonly dealt.

But why did Paul earlier have Timothy circumcised (Acts 16:1-3), when he did not allow Titus to be? The answer lies in expediency. Timothy, being half Jewish anyway, would have been more readily acceptable to Jewish audiences after he had been circumcised. (Remember that in every city Paul first tried to preach the gospel to the local Jews.) Titus, on the other hand, was a Greek and had no reason to be circumcised. Neither of the men needed circumcision to be acceptable to God.

so that the truth of the gospel might remain with you.

It is important to remember that Paul was not fighting for some personal freedom-he was defending the truth of the gospel for all Gentiles. Moreover, it was not mere rights and privileges at stake-it was the principle of freedom in Christ. This also helps to explain how Paul could be willing to give up meat, wine, or other personal freedoms, but was emphatically unwilling that others should be forced to give them up.

It was acceptable for Paul to give up his personal freedoms to protect the conscience of a weaker brother (Rom 14:20-22), but it was entirely different to yield to the domination of the legalists. Whether Paul gave in or stood his ground seemed to depend on whether he was dealing with a weaker brother in danger of losing his faith, or a would-be dictator in danger of losing only his temper.

F. APOSTOLIC AGREEMENT (2:6-10)

⁶ As for those who seemed to be important - whatever they were makes no difference to me; God does not judge by external appearance - those men added nothing to my message. ⁷ On the contrary, they saw that I had been entrusted with the task of preaching the gospel to the Gentiles, ^a just as Peter had been to the Jews. ^{b 8} For God, who was at work in the ministry of Peter as an apostle to the Jews, was also at work in my ministry as an apostle to the Gentiles. ⁹ James, Peter ^c and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the Jews. ¹⁰ All they asked was that we should continue to remember the poor, the very thing I was eager to do.

^a 7 Greek uncircumcised ^b 7 Greek circumcised ; also in verses 8 and 9 ^c 9 Greek Cephas ; also in verses 11 and 14

2:6 As for those who seemed to be important-whatever they were makes no difference to me;

Paul neither idolizes nor disdains the other apostles. Whatever they are - great or small - simply has no bearing on the truth of his gospel. He is not expressing disrespect toward the Jerusalem leaders; he is merely rejecting human appraisals of importance. (See note on "seemed to be" in v. 2.)

God does not judge by external appearance

Literally, God does not "take a man's face." This is to be explained "in terms of the respectful oriental greeting in which one humbly turns one's face to the ground or sinks to the earth. If the person greeted thus raises the face of the man, this is a sign of recognition and esteem."

The judges of ancient Israel were forbidden to show favoritism (Deut 1:17 LXX "Do not recognize the face in judgment") since

God does not do it (Deut 10:17). Likewise, Jesus does not do it (Luke 20:21).

- those men added nothing to my message.

The question: what else do the Gentiles need to do to be acceptable to God?

The answer: nothing!

Even as Paul writes years later about the Jerusalem Conference, he may be feeling again the emotions of that hour. Barclay notes the "broken and disjointed" sentences, reflecting the "anxiety and worry of his mind." Bruce suggests the breakdown of sentence structure is "evidence of the emotional stress under which Paul laboured as he rebutted attacks on his apostolic liberty."

2:7 On the contrary, they saw that I had been entrusted with the task of preaching the gospel to the Gentiles,

The only ones who changed their position were "those who seemed to be leaders" (v. 2). Paul left the conference preaching the same gospel with which he came. It was the opponents who gained new insight into God's plan.

The NIV phrase "to the Gentiles" is literally "to the uncircumcision." The Greek word used by Paul and the LXX for uncircumcision was ajkrobustiva ( akrobystia ), literally "foreskin." The word was made up of ajkro- ( akro ), the Greek prefix for "top" or "tip," and tvb (bôsheth ), the Hebrew word for "shame." For the Jews the foreskin was a disgusting thing which needed to be removed; for the Greeks it carried no such shame.

just as Peter had been to the Jews.

Thus Paul was not inferior to the other apostles, nor under their jurisdiction. He was fully equal to them, with a ministry parallel to theirs. We should not think, however, that Peter went exclusively to the Jews (remember the household of Cornelius), nor that Paul went exclusively to the Gentiles. Whenever he could, Paul opened his mission work in a new town by preaching in the local synagogue.

While Paul refers to his fellow apostle as Peter here in vv. 7-8, in all other places he refers to him as Cephas. Perhaps the switch to the name Peter in this context is a reflection of the wording of the official decision reached by the leaders in Jerusalem.

2:8 For God, who was at work in the ministry of Peter as an apostle to the Jews,

God was "energizing" (ejnergevw , energeô ) Peter in his apostleship to the circumcised. Not even the apostles themselves had to be identical in their ministries.

was also at work in my ministry as apostle to the Gentiles.

God was similarly "energizing" Paul in his ministry, not just as a preacher, but as an apostle. Thus Paul stood on equal footing with Peter and God empowered them both.

2:9 James, Peter and John, those reputed to be pillars,

This is the first time "those who seemed to be pillars" are named. It is probably significant that James is named first. The first time Paul went up to Jerusalem it was to see Peter, with James thrown in as an afterthought. This time James heads the list.

The use of the word "pillars" to describe church leaders is later reflected in Rev 3:12, "Him who overcomes I will make a pillar in the temple of my God." This presupposes the idea of the church as God's temple.

gave me and Barnabas the right hand of fellowship

This fellowship was not just the partnership of one believer with another in Christ; it was the partnership of one apostle with another in the mission of Christ. Furthermore, the "pillars" were not hereby admitting Paul and Barnabas into apostleship; they were recognizing that they already had it.

when they recognized the grace given to me.

They agreed that Paul and Barnabas should go to the Gentiles, and they to the Jews. But we must not think they had somehow agreed to "stay out of each other's territory" from now on. Paul's ministry in Acts 16-22 was far from exclusively directed at Gentiles. In every possible situation Paul launched his preaching in each new city among the Jews.

2:10 All they asked was that we should continue to remember the poor, the very thing I was eager to do.

What restrictions were added to Paul and Barnabas as they preached? What additions were now required? Answer: only that they keep on remembering the poor - which, of course, they were already doing. (Cf. Paul's collections for the poor of Jerusalem in Acts 11:29-30; Rom 15:25-28; 1 Cor 16:1-4; 2 Cor 8:1-9:15.)

G. SHOWDOWN: CONFLICT IN ANTIOCH (2:11-14)

¹¹ When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. ¹² Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. ¹³ The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. ¹⁴ When I saw that they were not acting in line with the truth of the gospel, I said to Peter in front of them all, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?"

2:11 When Peter came to Antioch,

A second episode with Peter will confirm that Paul was in no way inferior to the other apostles. If anything, this event almost shows Peter as inferior to Paul!

When did this event occur? Various commentators from the time of Augustine down to the present have placed this event before the Jerusalem Conference of the preceding verses. They reason that Peter could not have participated in that decision and then later act as if the Gentile believers were unclean.

In answer to this two things must be noted. First, it is entirely within Peter's makeup to experience sudden fear in the face of standing up for what is right (in this case, associating with Gentiles). Second, and more importantly, while the Jerusalem Conference decided that Gentile believers did not have to obey laws dictating what is clean and unclean, the conference did not decide what Jewish believers must do. It is more probable, then, that this event occurred sometime after the Jerusalem Conference, just as Paul presents it here.

I opposed him to his face, because he was clearly in the wrong.

While Paul is respectful to proper authority, he is also a bulldog in defending the truth. As noted in v. 14, Peter's glaring failure in this situation required public reproof. Paul's expression "clearly in the wrong" (kategnwsmevno" , kategnôsmenos ) is found in Josephus in the sense of "condemned already," not by some outside authority, but by the inconsistency of one's own conduct.

2:12 Before certain men came from James,

These men may have been sent by James, or they may have been merely associates of James in the work at Jerusalem. The text does not say that they came on official business, nor that such business was to insist that Peter keep away from the Gentiles.

he used to eat with the Gentiles.

Peter had learned as early as the rooftop vision which led him to preach to Cornelius (Acts 10:28) that he was free to eat whatever God has called clean. It is not surprising that after some initial reluctance a person should begin to enjoy exercising freedom in Christ. Nor is it surprising that the same person should suddenly feel "caught in the act" when former associates show up who do not approve of such freedom.

But when they arrived, he began to draw back

The "old-line" Christians from Jerusalem arrived, and Peter apparently felt he was caught in the act. In military terms he "beat a hasty retreat"; in naval terms he "headed for shelter"; in animal terms he slunk back "like a dog with its tail between its legs." Peter shrank back as from something repulsive, suddenly treating the Gentiles as if they were lepers.

and separate himself from the Gentiles

There is an irony in the fact that Peter would "separate himself" (ajfwvrizen , aphôrizen ) from the Gentiles. Using this same word, Jesus had warned his followers that they should expect to be "excluded" by their enemies (Luke 6:22). Little did the Antioch Gentiles know, however, they would on this occasion be "cut off" by their leaders!

In separating from the Gentile believers, Peter was guilty of straining out a gnat and swallowing a camel (Matt 23:24). To avoid a possible ceremonial contamination with what was "unclean," he committed a very grievous sin before God. He set aside brothers for whom Christ died.

because he was afraid of those who belonged to the circumcision group.

The old Peter, who had once denied his Lord to a young girl in the high priest's courtyard, was coming to the surface. Although he had previously decided that eating with Gentiles was right in the sight of God, he was now fearful how it might look in the sight of men.

The text does not require the idea that the men from James, "the ones of the circumcision," had come to oppose the Gentiles. It is entirely possible they were nothing more than Christians who were not accustomed to fellowshipping Gentiles. Bruce likes the idea that they were not just Jewish believers, either in Antioch or Jerusalem, but rather a group of radical militant "Jewish freedom fighters" who were attacking other Jews who fraternized with Gentiles and adopted Gentile ways. In the mid-forties there had been a resurgence of fighting between these nationalists and the Roman authorities. Bruce supposes that the men from James may have even been sent to warn Peter about the danger of "the ones of the circumcision."

2:13 The other Jews joined him in his hypocrisy,

The example of Peter soon led the other Jewish believers of Antioch to withdraw from fellowshipping with Gentiles. They were not doing so because they actually thought it was wrong to eat with Gentile brethren, but because they were afraid what others - the Jewish believers from Jerusalem - might think. Anytime someone does not act on the basis of convictions, but on the basis of what people might think, it is hypocrisy. (Hypocrisy is literally the word for "play-acting," taken from the theatre of classical Athens, where actors wore masks to help them pretend to play a given role.)

so that by their hypocrisy even Barnabas was led astray.

It was bad enough that Peter should turn against his new-found brothers in Antioch, but it was crushing that Barnabas should also turn against them. Barnabas had been active in the work of Gentile evangelism from the beginning, and had known the Antioch Christians for years. Of all people on earth, Barnabas should have stood by those he knew to be his brothers.

We should not lose sight of one other point here. Not only were Peter and Barnabas guilty of knowing better than to act as they did; the Galatian believers were guilty of the same thing. They had been led to God's grace by Paul himself and now they were turning away from both Paul and God's grace. They knew better than that!

2:14 When I saw that they were not acting in line with the truth of the gospel,

"Not acting in line with" is literally "not walking right or straight" (ojrqopodou'sin , orthopodousin ). This could be walking with a limp, not walking straight toward the goal, or most likely, not walking on the right road. Peter and the others were out of line with the direction of the Jerusalem Conference, and more than that, out of line with the decree of God.

I said to Peter in front of them all,

In all fairness to Paul, it must be noted that we do not know but that he did first confront Peter privately. At any rate, Peter's sin was not a private one. It was a public sin which had drawn half the church into sharing the same sin. It called for a public rebuke.

Augustine said he had difficulty at times in deciding whether to follow Matt 18:15 ("go to your brother in private") or 1 Tim 5:20 ("those who sin are to be rebuked publicly, so that the others may take warning.")

"You are a Jew, yet you live like a Gentile and not like a Jew.

Peter had begun to realize that Christ had set him free from Jewish customs, rituals, and ceremonies. He was cautiously leaving them behind, even beginning to relax in his new freedom with Gentile believers. Now, in a sudden turnabout, he insisted that the Gentiles be more Jewish than he himself, or he could not fellowship with them.

How is it, then, that you force Gentiles to follow Jewish customs?"

The expression "force to follow Jewish customs" is "judaize" in the Greek, and the origin of our word "Judaizers." Just how much of the Mosaic law and customs the Jewish Christians were still keeping is hard to determine. As late as Acts 21:20-26 they were still making vows in the temple and were zealous for the law. With the destruction of the temple in A.D. 70, God's verdict on Jewish practices was made clear.

H. APOSTOLIC CONCLUSION (2:15-21)

¹⁵"We who are Jews by birth and not 'Gentile sinners' ¹⁶ 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. ¹⁷ If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin? Absolutely not! ¹⁸ If I rebuild what I destroyed, I prove that I am a lawbreaker. ¹⁹ For through the law I died to the law so that I might live for God. ²⁰ I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me. ²¹ I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!" ^a

^a 21 Some interpreters end the quotation after verse 14.

2:15 "We who are Jews by birth and not 'Gentile sinners'

Paul is still addressing Peter, but at this point Paul's message begins to take on more of the tone of a public sermon. We should remember that Paul is rebuking Peter in public, and these words are especially appropriate for the Jewish believers who have been acting like hypocrites.

The phrase "Gentile sinners" is a reminder that it had always been an automatic assumption by Jews that all people outside God's covenant were sinners. But with the establishment of God's new covenant, Gentiles were freely admitted.

2:16 know that a man is not justified by observing the law, but by faith in Jesus Christ.

To be "justified" is to be pronounced legally innocent and "in the clear" by God. The question is, how does a person get to be "justified"? One approach is to keep God's law so carefully and completely that we earn God's approval (and admiration!). Three times in this verse, however, Paul denies that this is the way it happens. Paul's own experience had shown him that law-keeping was not the way (Phil 3:4-9) and he will quote Psalm 143:2 to back up his discovery. Observing the law so flawlessly as to earn salvation has never been accomplished by anyone but Jesus. Moreover, it was not just that Paul had chosen the wrong law to keep. In the Greek original of this verse there is no definite article before the word "law" (cf. also Gal 3:23 and Rom 3:21). Paul's shade of emphasis, then, is that man is not justified by observing "law" - any law.

The other approach to seeking to be right with God is "by faith in Jesus Christ." A person stops relying on his own ability to keep the rules, and throws himself at the foot of the cross. He relies on the merit of Jesus instead of his own. This trusting and relying on Jesus is what Scripture calls "faith." Biblical faith is something much different from a mere intellectual opinion about who Jesus is, or was. Biblical faith is trusting Jesus so much that we throw ourselves into his arms, confident that his blood can cleanse us and give us right standing with God.

As a side note, we should acknowledge that it has been proposed by some that "faith in Jesus Christ" should be translated as "(God's) faithfulness (shown) in Jesus Christ," or as "the faithfulness of Jesus Christ (himself)." While these are grammatically possible, they do not fit the context here at all. The emphasis of the following statement ("we too, have put our faith in Christ Jesus") and of the whole series of arguments which follow in chapter three, is our faith-not Christ's faithfulness. Virtually all translations agree with the NIV and the approach we are taking.

So we, too, have put our faith in Christ Jesus that we might be justified by faith in Christ

Peter cannot help but agree with Paul in this statement, for he knows Paul is right. Peter himself had said the truth in Acts 15:9, 11, "He made no distinction between us and them, for he purified their hearts by faith. . . . We believe it is through the grace of our Lord Jesus that we are saved, just as they are."

and not by observing the law,

Again, there is no "the" in the original. The emphasis is not on a particular law which cannot save, but on law itself. If salvation could be obtained by keeping law (whatever law that might be), then it would be a man's own accomplishment and not the work of God.

because by observing the law no one will be justified.

Rabbinic interpretation of this quotation from Ps 143:2 was that misuse of the law of Moses would fail to save. Paul's teaching, however, is much broader. It is not just misuse - it is any use - of the law that will fail to save. And it is not just the law of Moses that is ineffective - it is any law. Only faith in Jesus Christ can save!

2:17 If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners,

It is probably at this verse that Paul is no longer addressing Peter, or perhaps even the original audience in Antioch. The next four verses sound more like they are being addressed to the Galatian readers, answering various objections that have been, or could be, raised against Paul and his doctrine. Since these charges are not specified, we must infer them from Paul's answers. One additional clue is in the word "if" (eij , ei ) which begins v. 17 and 18. One common use of this word for "if" is in answer to a false allegation. (Example: "If I drive out demons by Beelzebub, by whom do your people drive them out? Matt 12:28.) Therefore the objection Paul is refuting is in some way stated in the "if" clause.

Summary: v. 17 "If . . . we are found to be sinners"

v. 18 "If I am rebuilding what I destroyed"

does that mean that Christ promotes sin? Absolutely not!

Apparently, then, Paul is first answering the objection that in leaving behind the law, a man will become lawless and wicked. Such freedom in Christ would be inciting sinful behavior in the lives of new believers. Isn't it necessary, they might argue, to keep people under the law to keep them under control? Paul's answer is emphatic: absolutely not! (The KJV "God forbid!" is an unwise translation; the Greek means "may it never be!" or "let it not come to pass!" or "perish the thought!") If the person who comes to Christ is later found to be involved in some sin, it certainly was not Christ from whom he learned it.

Bruce and others have argued that "Christ promotes sin" should be understood in the sense that Christ would be increasing the number of sinners by including all the Jews along with the Gentiles. However, Paul does not say this first charge would have Christ promoting "sinners" or their ranks, but promoting "sin."

2:18 If I rebuild what I destroyed, I prove that I am a lawbreaker.

The second objection Paul answers is the possibility that someone might try, or that Paul or Peter had tried, to rebuild the old fences and keep the old regulations. When Paul acted like a Jew among the Jews, or when Peter avoided eating with Gentiles, did that not confirm that the old ways were right? In brief, Paul replies that the best that could come from going back to keep the laws would be to prove once more that he is a lawbreaker.

2:19 For through the law I died to the law so that I might live for God.

Rebuilding the law (v. 18) is something Paul must not do, for the law has already done its work. This is the sense of the introductory "For" in v. 19. The purpose of the law was to condemn men to death (see notes on 3:19-22), and it had done its work in Paul. The holy demands of the law had exposed Paul's sinfulness. He deserved to die - and in Christ he did! Then having been crushed under the demands of the law and convinced of his inability to save himself, Paul found life in Christ. Christ met the demands of the law, and paid the penalty incurred by Paul. Now Paul is free to live for God.

2:20 I have been crucified with Christ and I no longer live, but Christ lives in me.

Using the same word which described the criminals "crucified with" Jesus (Matt 27:44), Paul says we are also put to death. When Jesus died, we died. The law carried out on Jesus its just demands against us, and having killed him could do nothing more to him or to us!

Paul "no longer lives" in the sense that he controls his life. He has taken up his cross; he has denied himself; and he now lives only by the permission of his King, Jesus Christ. His new Lord not only permits him to live, but has taken up residence in him to help direct his life firsthand.

The life I live in the body, I live by faith in the Son of God,

Having died, Paul does yet live. As he will later say to the Philippians, "To live is Christ" (1:21). It is to live by means of Christ, with Christ, and for Christ. The dynamic which makes life in the believer is Christ who "dwells in our hearts by faith" (Eph 3:17).

who loved me and gave himself for me.

The sacrifice of Christ is the foundation of the gospel and of Christian faith. It is pivotal in Paul's letter to the Galatian churches, for it is that atoning sacrifice they are losing sight of. Either they must honor that sacrifice and trust it for their salvation, or they must abandon it and try to earn their own way through legalism.

2:21 I do not set aside the grace of God,

How would one "set aside" the grace of God? One might reject it as worthless and untrue, or more dangerously, one might accept it and then go on to live as if it made no difference. The Galatians were in grave danger of nullifying grace by returning to law.

We can learn from the Galatians that to nullify the grace of God does not require a formal statement that it is worthless - just an underlying fear that it is not quite enough.

for if righteousness could be gained through the law, Christ died for nothing!"

This "if" should be understood as a condition contrary to fact: If A were true, then B would be true; but in fact A is not true and neither is B. Christ certainly did not die for nothing, and a man simply cannot gain right standing with God through keeping the law.

-College Press New Testament Commentary: with the NIV

McGarvey: Gal 2:15

We being Jews by nature, and not sinners of the Gentiles

Lapide: Gal 2:1-21

CHAPTER 2

SYNOPSIS OF THE CHAPTER

i. Paul declares that he had compared his Gospel with Peter, James, and John, and that it had been approved of them so completely that there was nothing to be added to it or subtracted from it.

ii. He declares (ver. 7) that it had been mutually agreed between them that they should preach to the Jews and he to the Gentiles.

iii. He describes (ver. 11) how he had rebuked Peter openly for heedlessly assuming the appearance of a Judaiser, and so tempting the Gentiles into a similar error.

iv. He proves (ver. 16) that we are justified not by the works of the law but by the faith of Christ, and that for three reasons: ( a ) because (ver. 17) otherwise in abolishing the law Christ would be the minister of sin; because ( b ) the law itself proclaims its own abrogation in Christ, because (Ver. 21) otherwise Christ would have died in vain.

Ver. 1. — Then fourteen years after I went up again to Jerusalem. Are these years to be reckoned from the date of Paul's conversion, or from the end of the three years spent in Arabia and Damascus?  S. Jerome takes the latter, and so gets a date of seventeen years after the conversion, or A.D. 54, the twelfth of the Emperor Claudius, for this journey of S. Paul. But since Claudius ceased to reign in the next year, and was succeeded by Nero, in whose second year Paul was sent bound to Rome (Acts xxvii.), it would follow that all the history of Paul that is contained in Acts 15.-27—I shall show directly that the journey alluded to here and that described in Acts 15 are the same—must be compressed into two years, which, considering the number and importance of the events recorded, seems very improbable. Moreover, it is clear, from Act 18:11, that Paul, after what took place at Jerusalem, spent a year and a half at Corinth and then three years at Ephesus (Act 20:31). Accordingly, the opinion of Baronius and others seems better founded, by which these fourteen years are reckoned from S. Paul's conversion. He treats that as an illustrious event from which to reckon, just as we treat a call to the Papacy, to the Episcopate, or to religion as the beginning of a new era.

That this journey of Paul to Jerusalem is the same as that described in Acts xv., when he went up to the council, is evident from the identity of cause, place, and persons in both. This is the opinion of the Fathers in general, except Chrysostom, who argues as follows: In Acts xv. Paul appears as sent to Jerusalem by his fellow-Christians; but here (ver. 2) he says that he went up to Jerusalem by revelation, hence the two journeys are distinct. My answer is: I deny the consequence. For both may be true, viz., that he went up by revelation, and that he was sent by the Christians of Antioch; because, as Bede remarks, he was warned by a voice from heaven to undertake the embassy entrusted to him by the people of Antioch, and went up, both for the sake of obtaining a decision of the common question about the observance of the law, and also for his own private purpose, viz., that he might compare his own teaching with that of the chief of the Apostles (ver. 2). From what has been said it follows, as Baronius holds, that the Council of Jerusalem was held fourteen years after Paul's conversion, in the sixteenth year after the Crucifixion of Christ, in the ninth year of Claudius, A.D. 51 .

Ver. 2.— I communicated unto them that the Gospel which I preached. I put it before Peter and the Apostles, making them as it were judges of my Gospel, that they might approve, disapprove, add, or take away as they saw fit in common council, and that I might receive it then at their hands to be believed and taught. See Gal 1:16, and comments.

Observe that the Apostle did not compare his Gospel with that of the other Apostles because he had any doubt of its truth or completeness, or of its agreement with that preached by Peter and the rest; for he knew most certainly, by the revelation of God, that together with them he had received the same full and perfect Gospel, as is evident from Gal i. 11, 12. It was not for his own sake that he made the comparison, but for the sake of those converted to the faith, amongst whom Paul was traduced by the Judaising pseudo-Apostles, as one who, among the Gentiles, slighted the law of Moses, contrary to the practice of Peter, James, and John, nay, of Paul himself when among Jews. To show the falsity of the accusation, to show the agreement of his teaching with that of the other Apostles, and also to guard his own authority, Paul compares his Gospel with theirs, lest, he says, by any means I should run, or had run in vain.

To Them. That is to the first Christians, those made at Jerusalem, for the adjective "Christian" is latent in the substantive "Jerusalem."

Which were of reputation. Who seemed to be pillars (ver. 9.) of the Church and leading Apostles.

Lest I should run in vain. Lest, through the report spread abroad by the pseudo-Apostles, that my teaching was condemned by the Apostles, the faithful should believe neither me nor any teaching, and so all my labour should he rendered ineffectual Cf. S. Jerome ( Ep. xi . ad August.), Tertullian ( contra Marcion. lib. iv.), and S. Augustine ( contra Faustum ), who anticipates Luther's opinions, and against them shows that the word of God, even when most pure, and all its preachers, stand in need of the testimony and authority of men. This is what he says: " Who is so foolish as to believe nowadays that the epistle produced by Manichæus was really written by Christ, and not to believe that what Matthew wrote contained the doings and sayings of Christ? Even if he has doubts about Matthew being the author, at all events he prefers to believe about Matthew himself what he finds the Church believes, and what has been continuously believed and handed down from his times to the present, rather than what some fugitive or other from Persia, coming 200 or more years after Christ, tells us about Christ's words and works. For would the Church wholly believe the Apostle Paul himself, who was called from heaven after the Lord's ascension, if he had not found Apostles in the flesh, to whom he might make it clear by communicating his Gospel that he was of the same fellowship as they?" (lib xxviii. c. 4).

Our Protestant friends should note this, and apply it to themselves, who prefer to believe Calvin, coming 1500 years after Christ, and teaching new doctrines, rather than the Church and the unanimous tradition of so many centuries.

Observe that this testimony is not for the laity to give, even if they be magistrates, but for Peter and the Apostles, i.e., for the Roman Pontiff and the Bishops, who have succeeded the Apostles, whether individually, or assembled in council. For Paul sought this testimony to his teaching and Apostleship from the Council of Jerusalem, in which the judges were the Apostles, and where Peter, as the president, spoke first and pronounced sentence. So from the time of the Apostles up to the present time, the whole Christian world, when doubts as to the faith, or new opinions, or heresies spring up, has sought from the Roman Pontiff, and from the Councils over which he presides, either in person or by his legates, a decision and testimony as to the truth. Whatever dogmas or doctors are condemned by them the whole Christian world regards as heretical. Heretics alone, because they are heretics, have refused to recognise this condemnation, this judgment, this testimony, and have in every age avoided it. So it is not surprising if our Protestants do the same; nay, their doing so is a sure proof of novelty, of wrong faith, and of heresy.

Ver. 3.— Neither Titus, who was a Gentile, was compelled to be circumcised. Observe the word compelled. Though the false brethren, the Jews, urged and tried to force it, yet I would not consent to Titus being circumcised, since he was a Gentile. Had I consented, I should have been thought to allow the necessity of circumcision and the law of Moses for Gentiles. But when I circumcised Timothy afterwards (Acts xvi. 3), I did so not under compulsion, but of my own initiative, that I might not irritate the Jews. For Timothy was not wholly a Gentile, being on his mother's side a Jew, and on his father's a Gentile, and so half-Jew, half-Gentile

Gentile. Literally "Greek" [as in A.V.] At the time of Alexander the Greeks were those of the Gentiles who were best known to the Jews.

Ver. 4. — And that. I.e., not even though the false brethren of the Jews urged it was Titus circumcised (Chrysostom, Œcumenius). S. Jerome takes away the adversative but, and makes the verse follow immediately on the construction of the preceding. But it is better to take the Greek διὰ δὲ, which our version renders sed propter, in the sense of δὴ or δη̃τα, i.e., "nempe," in spite of it all, he was not circumcised.

The interpretation of Primasius and some others, who take the δὲ, sed, in its strictly adversative sense, as meaning that Titus was not indeed compelled by the Apostles to be circumcised, but yet was circumcised because of the importunity of the false brethren, is clearly inconsistent with the following words, To whom we gave place by subjection, no, not for an hour, and also with a sound faith. For circumcision having been already done away, and having given place to baptism under the Gospel, it was forbidden to Gentiles to be circumcised. But Titus was a Gentile by both parents. Cf. S. Augustine ( Ep. xix . ad. Hieron., and de Mendacio, c. 5).

Unawares brought in, who came in privily. Like spies preparing for traps to be laid for us, they crept in by stealth. Cf. Rom 5:20 and comments.

To spy out our liberty which we have in Christ Jesus. Our liberty from the yoke and burden of the numerous legal ceremonies from which Christ has set us free by His faith and His Church.

Ver. 6. — But by those who seemed to be somewhat (supply nothing ) was adding to my teaching. The Apostle, as is his wont, breaks off and interpolates a clause ( whatsoever they were it maketh nothing to me ), and then returns to his subject with a change of case. Peter, James, and John, the chief Apostles, added nothing to me (Anselm).

They who seemed to be somewhat. (1.) These leading Apostles who seemed to be somewhat were illiterate and uncultivated fishermen, whilst I, a Roman citizen, excelled them in zeal and knowledge of the law (Ambrose and Anselm). Since Paul was pressed by the authority of the other Apostles, who were claimed as Judaisers, he exalts his own authority and his own teaching, though with all modesty. This is why he adds, God accepteth no man's person, as appears from this choice of fishermen to be Apostles. (2.) Augustine turns the όποι̃οι ( quales ) as implying sinners. No one need trouble to cast in my teeth the sins of my persecuting days, or remind Peter that he denied Christ. (3.) Chrysostom and Jerome, however, read it: Whatever they were in doctrine and observance of circumcision and the law is nothing to me; to God they will give account, for God accepteth no man's person. The first of these three explanations is nearest the intention of the Apostle.

God accepteth no man's person. I.e., the conditions attaching to a person, which have nothing to do with the free calling of God. To pay attention to these in conferring benefices and offices is in men a vice contrary to distributive justice, which is called in Greek προσωποληψία. In God it would be no vice, but it would be inconsistent with His liberality and greatness. See Rom 2:11 and comments.

Added nothing to me. This is Valla's translation [and that of A.V.], but the Greek is προσανέθεντο, they communicated nothing— being content with my statement as sufficient. See Gal 1:16 and comments.

Ver. 7. — The gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter. I.e., of the circumcised Jews. See my canon 21.

You will urge: Then Peter was not head of the Church, but Apostle and Pope of the Jews only. Some reply that this is said of the care and division of protection—that Peter was appointed to protect the Jews, Paul the Gentiles; and this especially, because he adds, He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles ; which signifies: I was given the duty, the necessary graces, and apostolic gifts for my apostleship to the Gentiles.

Jerome's answer is much better. He points out that at that time, at the very beginning of the Church, when there was still, as verse 12 shows, a wall of separation between Jews and Gentiles, Peter and Paul divided between them not power but works, so that Paul, hateful as he was to the Jews, might primarily and chiefly preach to the Gentiles, and Peter to the Jews. On occasion Paul preached to the Jews, as Acts ix. shows, and Peter to the Gentiles (Acts x.). Moreover, Peter transferred his see to Gentile Rome, as all historians, all the Fathers, the chronicles and monuments testify in common. See Bellarmine for these in detail. If any one after reading them still is in doubt, he must be too prejudiced or too impudent to form a sane judgment.

Ver. 8. — He that wrought effectually in Peter to the apostleship of the circumcision— to make him the Apostle of the circumcised Jews by filling Peter with strength and effectual energy, did exactly the same for me among the Gentiles. As Ephrem puts it, he was alike effectual in us, both by working signs and wonders, by efficacy of speech, by the conversion of some—many—to Christ.

Ver. 9. — Cephas. Clement of Alexandria (Euseb. Hist. Eccl. ii. 12) and Dorotheus ( in Synopsi ) thought that that Cephas was not the Apostle Peter, but one of the seventy disciples. But the Church neither knows nor commemorates any other Cephas save S. Peter. The words, who seemed to be pillars, show that an Apostle is meant, and, therefore, Peter. Accordingly, in verse 14,  S. Paul opposes himself to Peter, as being a sort of primate over James and John. In Syriac, spoken at Antioch of Syria, the same person would be called Cephas who by the Greeks was called Peter. So the man styled Cephas here is in verse 7 Peter.

That we should go unto the heathen, and they unto the circumcision. So Christ is called, in Rom. xv. 8, a minister of the circumcision, inasmuch as He was promised and given to the Jews as the first-fruits of the world. Accordingly, the Apostles at first confined their labours to these circumcised Jews.

Ver. 10 . — The poor. The Jews, who, for Christ's sake, had been spoiled of their goods by their fellows (Heb. x. 34 and Chrysostom). Jerome, however, understands the poor who became so voluntarily to be meant, those who had sold their possessions and had given the price to the Apostles, to be distributed among the faithful—especially the poor among them, of whom there was a great number (Acts ii. 45).

Ver. 11.— I withstood him to the face. Erasmus and others interpret this to mean in appearance, outwardly, feignedly, and by previous arrangement. The literal meaning is better: I openly resisted Peter, in order that the public scandal caused by him might he removed by a public rebuke (Augustine, Ambrose, Bede, Anselm, and nearly all other authorities).

Because he was to be blamed. (1.) Because he had been blamed (κατεγνωσμένος ) by other brethren, whom Peter had offended by this proceeding, in their ignorance of his true intention and motive, as Chrysostom and Jerome say, or, as Ephrem turns it, "because they were offended in him." (2.) Theophylact and Œcumenius understand it: Peter had been blamed by the other Apostles because he had eaten with the Gentile Cornelius at Cæsarea. Fearing lest he should be blamed again by them or by other Jews, he withdrew himself from all intercourse with the Gentiles. (3.) The opinion of Ambrose is better. He had fallen under the condemnation of the truth and of Gospel liberty, which sets the Gentiles free from the darkness and slavery of Judaism. (4.) The Vulgate reprehesiblis (in place of reprehensus, as with the authors cited above) is better, and agrees with the context. It gives the reason for resisting Peter, because he was to be blamed for simulating Judaism.

It may be asked whether Peter was really blameworthy and was actually blamed by Paul. For many years there was a sharp dispute on this point between S. Jerome and S. Augustine, as may be seen in their epistles. Jerome, Chrysostom, Theophylact, Baronius answer in the negative, and hold that the rebuke was only theatrical. They argue that Peter, who had lawfully followed the Jewish customs at Jerusalem among Jews, lived as a Gentile among Gentiles at Antioch; when, however, the Jews arrived who had been sent to Antioch from Jerusalem by James, he withdrew from the Gentiles in favour of the Jews, lest he should offend those who had been the earliest to receive the faith (see ver. 9), and also that he might at the same time give Paul, the Apostle of the Gentiles, an opportunity of rebuking him, that by yielding he might teach the Jews that the time for Judaising was past. On the other side S. Augustine maintains that Peter was really blameworthy, and was blamed by Paul, as the record distinctly declares.

Out of this arose a dispute between S. Augustine and S. Jerome about simulation and lying. Jerome argued from this action of Peter's that any similar simulation is lawful. Augustine denied that he did simulate, and laid down the unlawfulness of all lying or simulation, especially in matters of religion. In this second question, however, neither seems to have understood the other's position. Jerome did not maintain that Peter told a lie, or put on a profession of Judaism while secretly detesting it, as Augustine, by the strength of his language, seems to think that Jerome held. The latter did not say that Peter was right in professing Judaism; if he did, then it would be right for any one of the faithful to make a profession of any false faith or any heresy. But Jerome only held what S. Chrysostom did, viz., that the rebuke administered to Peter by Paul was not really intended, but was merely theatrical, it being arranged between them beforehand that Paul should rebuke Peter, not for simulation, but for thoughtless dissimulation, and that Peter should accept the rebuke thus arranged for, that so the Judaisers might be really rebuked in the specious rebuke given to Peter, and with him might clearly understand that Judaising was forbidden. The lawfulness of such an action is not denied by Augustine, all he denies is that the proceeding was of this nature.

From this it appears how little ground Cassian ( Collat. xvii. 17- 25), Origen, Clement, Erasmus, and others (see the passages in Sixtus of Sens, lib. v. annot. 105) had for founding the lawfulness of lying on this passage, or for endorsing the saying of Plato, that, although a lie is an evil thing, yet it is occasionally necessary, just as we use hellebore or some other drug, for this is now an established error condemned by Innocent III. ( Tit. de Usuris, cap. super eo.), and by Ecclesiasticus vii. 14. Against it too S. Augustine writes two treatises, one entitled de Mendacio and the other contra Mendacium. Nor is there any exception to be taken here against Jerome and Chrysostom. They only understand and excuse a secret arrangement, whereby no lie was acted, but a rebuke was simulated, and this is a legitimate action, as is evident in military stratagems, when for instance, the enemy feigns to flee, and so draws its foes into an ambush.

A third question was also disputed between Jerome and Augustine as to the date when the Old Law came to an end, but this is outside the present subject, and it is sufficient therefore to say very briefly that the Old Law, so far as obligation goes, came to an end at Pentecost, when the New Law was promulgated, but that its observance did not wholly cease, it being lawful to observe it for a while, till the Jews had been gradually weaned from it, that so in due time it might receive an honourable burial. In this dispute Augustine seems to have held the stronger position.

It may be urged that in this act of Peter's there was at least something sinful, if not actually erroneous in faith, as some have rashly asserted. By his action it may be thought that he thoughtlessly made a profession of Judaism, and so put a stumbling-block in the way of the Gentiles, and tempted them to Judaise with him. He had previously lived with the Gentiles, but he afterwards withdrew from them suddenly, went over to the Jews, and lived with them. From this the Gentiles might properly infer that judaism was necessary to salvation, both for him and themselves, and was binding on Christians; for though the Old Law, with its ceremonies, was not yet the cause of death, and might be preserved so as to secure for itself an honourable burial, and also to draw the Jews to the faith of Christ, yet it was dead, and in one sense death-giving, viz., to any one who should keep it on the supposition that it was binding on Christians. Although Peter, however, did not so regard it, yet his action was so imprudent as to give the Gentiles good reason for thinking that he did.

The justness of this remark is evident from the two remarks made by Paul: I withstood him to the face, because he was to be blamed ; and: When I saw that they walked not uprightly according to the truth of the Gospel, I said unto Peter before them all, Why compellest thou the Gentiles to live as do the Jews?—viz., by your simulation, or what the Greeks call hypocrisy. All this shows that either Peter sinned or that Paul told a lie, which God forbid. See S. Augustine ( Ep. 8, 9, and 19 to Jerome ), Cyprian ( Ep. ad Quintum ), Gregory ( Hom. 18 in Ezech.), Ambrose, &c.

To what has been said I add this: This sin of Peter's was venial, or material only, arising from want of thought, or from want of light and prudence. He seems to have thought that, being the Apostle of the Jews especially, that he ought rather to avoid scandalising them than the Gentiles, and that the Gentiles would readily recognise the rightfulness of this line of action. In so doing he erred, for " although," as S. Thomas says, " the Holy Spirit who descended an the Apostles at Pentecost established them thereafter in such prudence and grace as to keep them from mortal sins, yet he did not also save them from venial sins."

Observe that a lie may consist in deeds as well as in words. For example, if a man lead another to suppose by his conduct that he is a good man or his friend, when he is neither of these, then he is guilty of a lie. This lie by deed is what is properly called hypocrisy. Similarly, if any Christian at Rome wears a yellow cap he acts a lie, by thus giving himself out as a Jew.

Notice, however, with Cajetan that falsity in deeds is more easily excused than falsity in words. The reason is that words are express signs of mental concepts, but deeds are not, and so admit a wider interpretation. Hence if soldiers feign flight to draw the enemy into an ambush, they are not guilty of hypocrisy, as they would be if they were to say in words: "We flee, 0 enemy, because we are afraid of you."

Again, observe the following rule: When there is a just cause of concealing the truth, no falsehood is involved. Peter, in the act under discussion, had partly a just cause, viz., the fear of offending the Jews. His withdrawal from the Gentiles was not a formal declaration that he was a Judaiser, but only tantamount to saying that he preferred to serve the Jews rather than the Gentiles, the just cause of this preference being that he was more an Apostle of the former than of the latter. I say partly, for he was not wholly justified in so acting, inasmuch as he was bound, as universal pastor, to care for the Jews without neglecting the Gentiles. Hence it follows also that in one respect he sinned through want of due consideration. The infirmity of man's mind, however, is such that he cannot always hit the exact mean, and under complex circumstances benefit one without harming another.

Some one will object then: Since Paul corrected Peter, he was of equal, if not superior authority; in other words Paul, and not Peter, was the head of the Apostles.

I deny the consequence. For superiors may, in the interests of truth, be corrected by their inferiors. Augustine ( Ep. xix.), Cyprian, Gregory, and S. Thomas lay down this proposition in maintaining also that Peter, as the superior, was corrected by his inferior. The inference from what they say is that Paul was equal to the other Apostles, inferior to Peter, and hence they all were Peter's inferiors; they were the heads of the whole Church, and Peter was their chief. Gregory ( Hom. 18 in Ezech.) says: " Peter kept silence, that the first in dignity might be first in humility ;" and Augustine says the same ( Ep. xix . ad Hieron.): " Peter gave to those who should follow him a rare and holy example of humility under correction by inferiors, as Paul did of bold resistance in defence of truth to subordinates against their superiors, charity being always preserved."

He did eat with the Gentiles. He ate, according to Anselm, of pork and other forbidden meats, without any scruple, to show that the Ceremonial Law was abrogated.

Ver. 13. — And the other Jews dissembled likewise with him. What was the nature of this dissimulation? Jerome, Chrysostom, and Œcumenius say it was "economical," to prevent the Jews being scandalised; but Augustine, Anselm, and the Latins in general give a more satisfactory explanation in maintaining that it was an act of hypocrisy. The latter, too, have the Greek on their side, the literal meaning of which is, they acted hypocritically with him. They pretended to keep the law, which they knew to be abrogated. Barnabas followed them in pretending that there was a difference in meats, and that the Jews were to be preferred to the Gentiles, and so, though they did not consciously intend it, yet they made the Greeks to believe that the Old Law was necessary to salvation.

Ver. 14. — But when I saw that they walked not uprightly. The Greek word used here denotes literally to walk straight, without turning to the right hand or to the left.

If thou being a Jew lives after the manner of the Gentiles. To live as a Gentile is to partake indifferently of the same food, and thereby to show that the ceremonies of the law are dead, if not deadly, now that the Gospel is being preached. Having done this, why do you now avoid the Gentiles, and so compel them to Judaise?

Ver. 15 . — Sinners of the Gentiles. So, according to Augustine and Anselm, the Jews contemptuously called the Gentiles, as being idolaters.

Ver. 16.— A man is not justified by the works of the law, but by the faith of Jesus Christ. The English but here exactly interprets the work that the Latin translates by nisi. There is an antithesis between the works of the law and the faith of Jesus Christ, and accordingly the Protestants are wrong in neglecting the force of the antithesis, and translating the phrase as if it meant a man is justified only by the faith of Christ. Moreover, even if the Apostle had said the latter, yet he would lend no support to the Protestant doctrine of justification by faith only, for S. Thomas admits faith as the sole justifying cause. The word only excludes the works of the law, not the works of hope, fear, charity, and penance, which spring from faith as daughters from a mother.

Ver. 17.— But if while we seek to be justified by Christ we ourselves also are found sinners, is, therefore, Christ the minister of sin? 1. If we are still in sin, and are looking to faith in Christ for forgiveness, while as a matter of fact it is not to be found there, but in the law, then does Christ support sin, inasmuch as He has taken away the law, which, according to the Judaisers, alone destroys sin. If the law alone justifies, then the law of grace, which abolishes the law, is the minister of sin. This is the interpretation of Jerome, Chrysostom, Primasius, Anselm, and Theophylact.

2. Vatablus says that "to be found a sinner" means to teach that the Mosaic law is necessary to salvation along with the Evangelical law. If, says S. Paul, we have taught this, as our traducers say we have, is then Christ or the Gospel involved in this heresy?

3. Others again interpret the verse thus: If we also, who boast of our being justified in Christ, are found sinners; if we give way to our lusts equally with the Jews or the Gentiles, who are aliens to Christ, does it necessarily follow that our teaching about justification through Christ is erroneous? Does Christ make us sinners unless He be joined to the Law? If Christ's followers give way to sin it is their own fault, not His.

The first of these three interpretations is the best, as being the least forced. The others have to supply a clause; the second supplies "are called sinners," the third, "because they give way to their lusts." The first two agree better with the context. The Apostle is trying to prove that faith and not the law justifies. If, then, they who trust to faith in Christ are none the less found sinners, then Christ is found a deceiver in promising righteousness by faith, and in not keeping His promise. Hence He becomes the servant of sin, not its conqueror, especially since He has abrogated the law, which, they say, was our justifier against sin.

The Apostle uses a common Hebraism. His question implies a negative reply, and refutes the Judaising error by a reductio ad absurdum. Cf. Rom 3:5;  S. Joh 8:53; Jer 18:20.

Ver. 18. — For if I build again— if I attribute justifying faith to the law—the things which I destroyed—i.e., the law, as justifying—I make myself a Transgressor. Like a Proteus, I change my faith at every wind. This is a fresh argument. If I do what the Jews falsely allege against me, I shall be a hypocrite, a destroyer in public of what I build again in private. But a hypocrite no one has charged me with being.

Ver. 19. — For I through the law am dead to the law. The law was the forerunner of Christ, and died when He appeared. The Ceremonial died absolutely, the Moral only so far as it was a tutor, and a judge of sin. By the law itself I died to law, because itself bade me die to it and live unto Christ. This is a second reason, following on that given in ver. 17, why we are justified by Christ and not by the law. Since the law itself sent me to Christ, why do you, 0 Jews, go against its own declarations, and seek to galvanise it into fresh life? It does not, however, follow from this that the binding force of the Decalogue ceased when Christ came, for the law in this respect was not Mosaic, but natural and immutable. Cf. notes on Rom 7:1.

Accordingly, Luther's remarks here and again on chapter iv. of this Epistle are impious. " To die to the law," he says, " is nothing but to be free from obeying it, whether it be ceremonial or moral, for it is obvious that the law was given to the Jews, and not to us." He says the same in his treatise de Libertate Christiantâ : " The Christian needs neither law nor works, for by faith he is free from all law." Again, in the Wittenberg Edition of his works (pp. 189, 190), he says: " The human heart must hate above all things the law of God, and so far God Himself. " Listen to these words, all ye who have been miserably deceived by him and his colleagues, and shudder at the words not of a man but of Satan. For what more blasphemous and abominable words could Satan, the sworn foe of God and man, utter against God, or what words more dangerous to man?

The sentiments of Calvin ( Instit. lib. 3, cap. 19, § 2, 4, 7): " When conscience says, 'Thou hast sinned,' reply, ' Yes, I have sinned.'—'God will, therefore, condemn and Punish you.'—'No, for it is the law that threatens that; but I have nothing to do with the law.'—'Why?'—'Because I am free.' " Is this the pure Gospel? Did Paul teach this? " Do we then make void the law through faith? God forbid. Yea, we establish the law. " (Rom 3:31.) " Who," says S. Augustine ( contra Ep. Pelag. lib. iii. c. 4), " is so impious as to say that he does not keep the commandments, because a Christian is not under the law but under grace?" Who can believe that Luther and Calvin were sent by God to be reformers of the Church, when they abrogate all law, human and Divine?

Ver. 20.— I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me. By baptism I am crucified with Christ, and dead to sin and the law; I am cut off from the old tree, and grafted as a new branch into the new tree of the Cross of Christ, from which I draw a new life, so that it is not so much I that live but Christ who lives in me. It is not the law, not nature, not concupiscence, not my own will that now drives me into action; but Christ's grace is now, as it were, my soul, and the cause of all virtuous living, and the wellspring of humility, fortitude, wisdom, joy, peace, and all virtues. So Jerome, Chrysostom, Anselm.  Gregory ( Hom. 32 in Evan.) says. " We leave ourselves, we deny ourselves when we change what we were in the old man, and strive for what we are called in the new. Think how Paul denied himself when he said, 'It is not I that live.' The cruel persecutor was dead, the pious preacher had begun to live; for if he were himself, he would not be pious. But if he asserts that it is not he that lives, let him tell us whence it is that he preaches holiness in his teaching of the truth. He adds 'Yet not I, but Christ liveth in me.' It is as if he said plainly: 'As far as I am concerned, I am dead, for I do not live after the flesh; but yet I am not really dead, for I live spiritually in Christ.' " So too Chrysostom writes: " See and admire an exact explanation of life. Since he had given himself wholly to Christ and His Cross, and did everything at His command, he did not say, 'I live to Christ,' but, what is much more, 'Christ liveth in me.' " So too S. Jerome. " He who once lived as a persecutor and under the law, lives no longer. But Christ liveth in him as wisdom, fortitude, peace, joy, and all virtues. He who has not these cannot say, 'Christ liveth in me.' "

S. Bernard ( Serm. 7 in Quad.) says: These words of Paul are as if he should say: 'To all other things I am dead; I do not feel them, I pay them no attention, I care not for them. Whatever, however, is Christ's finds me alive and ready. For if I can do nothing else, at all events I can feel. Whatever makes for his honour pleases me, what against it displeases. Yea, it is not I that live, it is Christ that lives in me.' "

It is Christ then, that teaches, preaches, prays, works, suffers in me, says S. Paul, so much so that I seem to be changed into Christ and Christ into me. " Each one," says S. Augustine ( in Ep. Joan. tract. 2), " is what he loves. If thou lovest earth, thou will be earthly; if thou lovest God, thou wilt be God." Or, as S. Dionysius puts it, "Love changes the lover into what he loves." Cf. Hos 9:10: "Their abominations were according as they loved."

The metaphor of the old tree and the new, the old life and the new, used here by S. Paul, is paralleled by that used in Rom. vi., where he speaks of our being planted, buried, crucified, dead, and risen, together with Christ. So S. Ignatius wrote to the Romans, "My love was crucified" —my love, my life, my soul, my whole being was crucified when Christ suffered.

Notice here four properties of love. (1.) According to Dionysius ( de Divin. Nomin. c. 4), "love is a unifying force." This the Apostle touches in the words: "I am crucified with Christ;" I am united to, and am as it were one with Christ crucified. (2.) The second property of love is mutual inherence, which links God and man in the bonds of mutual love, and causes each to will what the other wills, and to say with the Bride in Song vi. 3: "I am my beloved's, and my beloved is mine." This too S. Paul alludes to when he says that "he is in Christ, and Christ in him." (3.) The third property is to turn the thoughts always in the same direction. For love, as a bond between minds, necessarily governs the thoughts of the mind. This S. Paul touches in the words, "I live," and "Christ liveth," i.e., the same life of memory, understanding, and will. (4.) The fourth is ecstasy. " Divine love," says Dionysius ( ubi supra ), " causes ecstasy; it takes lovers out of themselves, so that they are no longer their own masters, but pass under the yoke of what they love. Hence the exclamation of Paul, when on fire with love and dominated by it: 'I live, yet not I, but Christ liveth in me.' Like a true lover, he was beside himself. We may even venture to say that a lover passes all bounds of self, and can do everything for the greatness of his love, because it makes him reach out in every direction and lay hold of everything." Nay, ecstatic love laid hold on God Himself, and made Him communicate Himself to His creatures, and still more strongly, when it led Him to ally the Person of the Word to human nature in the Incarnation (Phil. ii. 7). It was ecstasy, therefore, which made the Word flesh, crucified It, and gave It the likeness of sin, because we were sinners and condemned to death; for it was out of His great, nay, His ecstatic love that Christ took all that we are, sin only excepted.

This ecstasy of love may almost be said to have changed the heart of Paul into the heart of Christ, just as we read about S. Catherine of Sienna, that her ardent love for Christ made her ask Him to remove her own heart and give her His; whereupon He granted her petition, and in place of her own gave her a new Christ-like heart. So too S. Chrysostom ( Hom. 23 in Ep. ad Rom.), after quoting, these words of Paul's, went on to say: " And so the heart of Paul was the heart of Christ, the tablets of the Holy Spirit, a roll written on by charity." A little before he had called the heart of Paul, " the heart of the world," and given this explanation of the term: " His heart was so enlarged that in it was room for whole cities and peoples and tribes. For 'my heart,' he says, 'is enlarged.' Nevertheless, however large it was, the love which enlarged it often brought it anguish. 'Out of much tribulation and sorrow,' he says, 'have I written unto you;' and I would fain see that heart melted, burning with love of them that they are perishing, bringing forth children. A heart that sees God is higher than the heavens, wider than the world, brighter than the rays of the sun, hotter than fire, harder than adamant, that sends forth streams of living water, a springing well, that waters not the face of the earth but the souls of men."

This ecstasy has often been experienced by saints who have been overcome by the love of Christ.  S. Dominic, when elevating the Body of Christ in the Mass, was carried aloft, and his body, catching the fire with which his soul was consumed, was kindled as it were into a flame, whilst he ascended to be united to Christ, his love.  S. Francis too conceived in his mind such ardour, as S. Bonaventura says, from the seraph who appeared to him at night, that his body was wonderfully changed from that of an earthly man to a heavenly spirit, and into an image of the Crucified: bearing the five wounds of the Saviour, and the five marks burnt into him by the fire of the love of Christ, he became a marvel to the world.

Well too says S. Gregory of Nyssa ( Hom. 15 in Cant.): " 'To me to live is Christ.' By these words the Apostle not only exclaims that in him live no human affections, such as pride, fear, lust, grief, anger, timidity, audacity, recollection of injuries, envies, desire of revenge, of money, of honour, or of glory, but that all these being killed, He only remains who is none of these, who is sanctification, purity, immortality, and light and truth, who feeds among the lilies in the glories of His saints."

So did Andrew the Apostle joyfully embrace the Cross. When he was condemned by Ægeas, Proconsul of Achaia, to be crucified for preaching the Cross, he exclaimed, as he approached the cross prepared for him: " 0 noble cross, long desired, ardently loved, ever sought, already foreseen, gaily and gladly do I come to thee; may my Master, who hung on thee, welcome me, His disciple, that through thee I may come to Him who through thee redeemed me." So saluting the cross, and making his prayer, he stripped off his garments and surrendered himself to his executioners, who thereupon tied him with ropes to the cross and raised him aloft. There he hung for two days and taught the people, till, finally, after having asked the Lord that he might not be taken down from the cross, he was surrounded with a glorious light from heaven, and when the light departed he gave up the ghost. All this is related in his Acts, which are thoroughly trustworthy.

So too S. Peter, when condemned by Nero to the cross, asked and obtained that he might be crucified, not like his Master, but with his head downwards.

S. Philip the Apostle preached the faith to the Scythians at Hierapolis, a city of Asia, during the reign of the Emperor Claudius; and having baptized many of them, he was at length crucified by the heathens and stoned, and so died a blessed martyr, as Eusebius relates, and, following him, Baronius.

When S. Bartholomew the Apostle had spread the Gospel through Lycaonia, in Greater Armenia, when Astyax was king, and had converted a temple of Ashtaroth in Lower India into a temple of the true God, and had baptized King Polemius and all his subjects, he was seized shortly afterwards, and after being beaten with sticks was crucified, and then flayed alive. On the twenty-fourth day afterwards he was beheaded, and so died.

At Rome, when Decius and Valerian were emperors, Pope Xystus was thrown into the Tullian prison and afterwards crucified. Prudentius ( Hymn. 2 de S. Laurentio ) thus alludes to this: " When Xystus was already fastened to the cross he said prophetically to Laurence, when he saw him standing weeping at the foot of his cross: 'Cease to weep for me; I go before thee, my brother. In three days thou shalt follow me.' "

S. Dionysius the Areopagite was scourged at Paris in the time of the Emperor Hadrian, then tortured by fire and thrown to the wild beasts, without suffering any harm. He was then raised on a cross, from which he was taken down and again scourged, after which his head was cut off, and he carried it in his own hands for two miles. Baronius ( in Martyrol. Od. 9).

When S. Calliopus, a devout youth, was invited to a banquet spread in honour of the gods, he replied: " I am a Christian; I worship Christ with fastings, and it is not lawful for a Christian mouth to receive what has been offered to infamous and unclean idols." The governor, on hearing this, ordered him to be cruelly scourged, and then bade him give up his foolish craze, obey the decrees of the emperors, sacrifice to the gods, and so save his life, otherwise he should be crucified like his Master. Calliopus replied: " I wonder at your impudence; you have been repeatedly told that I am a Christian, and that when a Christian dies he will live with Christ, yet you impudently fight against the truth. Hasten for me the same death as any Master bore." When the governor saw that he was not to be shaken from his purpose, he gave sentence that he should be crucified on the Friday in Holy Week. When his mother heard of this, she bribed the soldiers to crucify her son with his head downwards, which was done. When he died a voice was heard from heaven: " Come, thou citizen of Christ's kingdom and fellow-heir of the holy angels." All this is related in his Life by Surius (April 7).

Wonderful, too, was the love of the Cross shown by a mere boy, S. Wernher, and wonderful was his martyrdom by crucifixion. Having confessed and made his Communion, he was secretly taken by the Jews, and on Good Friday, in imitation of Christ, and out of hatred to Him, tied to a wooden pillar. There he was cruelly scourged, cut about with a knife in every part of his body, tortured with pincers, so that he seemed to be dead. The holy boy, however, lingered three days, hanging from the pillar, till the blood ceased to flow, when, after bearing his sufferings with the utmost patience, he gave up his spirit to Christ, crucified to the glory of God. See the account of him in Surius (April 2). For similar cruelties on the part of the Jews, see Socrates ( Hist. lib. vii. c. 16).

Ado ( Martyrol. May 22), and, following him, Baronius (A.D. 440), relates a similar story of a holy maiden named Julia, who was brought before Felix, and urged by every blandishment to sacrifice to idols. On her refusal she was beaten by the hands of the servants, tortured by means of her hair, scourged, and crucified. When she gave up the ghost a dove left her mouth and flew to heaven. Who shall find a brave woman? Her price is far off, yea, from the ends of the earth.

Lately in Japan six Franciscans, three of our Order, and seventeen Japanese laymen, among them a lad, Aloysius, of twelve years, and another, Antonius, of thirteen, were, by order of King Taicosama, crucified, and pierced with a sword in the right side. They thus joyfully suffered the agonies of martyrdom.

Who loved me and gave Himself for me. Note the use of the singular. It is not us nor for us, but me and for me. Paul speaks thus: (1.) because of the greatness and the sweetness of his love; (2.) because he felt himself the first of sinners; (3.) because each one owes thanks to Christ for His death, just as though Christ had died for him only. " Happy, thrice happy he," says S. Jerome, " who can say, because Christ lives in him, in every thought and work, 'I live in the faith of the Son of God, who loved me and gave Himself for me.' "

Ver. 21. — I do not frustrate the grace of God. I do not reject or spurn, or, as S. Ambrose renders it, " I am not ungrateful to the grace of God." S. Augustine takes it as in the text. They frustrate the grace of God, says S. Jerome, who seek for justification through the law, and those who after baptism are polluted by sin. But this is a moral interpretation; that first given is the literal meaning.

For if righteousness come by the law, then Christ is dead in vain. Since Christ gave His life as the price of our justification, He would have given it in vain if we could gain that justification through the law. This is a third argument, ex impossibili. No one is so mad as to say that Christ suffered in vain; but He did suffer for our justification; therefore we are justified by Christ, not by Moses—by faith, not by the law.

Introduction / Outline

Robertson: Galatians (Book Introduction)

The Epistle To The Galatians

Probable Date a.d. 56 Or 57

By Way of Introduction

It is a pity that we are not able to visualize more clearly the time and place of writing this powerful polemic against the Judaizers who were trying to draw away from the evangelical gospel the churches of Galatia. The data are not clear as in the Thessalonian and Corinthian Epistles. There are many things that can be said, but few are decisive. One is that the Epistle was written about seventeen years after Paul’s conversion, adding the three years of Gal_1:18 and the fourteen of Gal_2:1, though not insisting on the full number in either case. Unfortunately we do not know the precise year of his conversion. It was somewhere between a.d. 31 and 36. Another thing that is clear is that the Epistle was written after the Conference in Jerusalem over the Judaizing controversy to which Paul refers in Gal_2:1-10 and after the subsequent visit of Peter to Antioch (Gal_2:11-14). The natural interpretation of Acts 15:1-33 is to understand it as the historical narrative of the public meetings of which Paul gives an inside view in Gal_2:1-10. Not all scholars agree to this view, but the weight of the argument is for it. If so, that rules out the contention of Ramsay and others that Galatians is the earliest of Paul’s Epistles. It was written then after that Conference which took place about a.d. 49. It seems clear also that it was written after the Epistles to the Thessalonians (a.d. 50-51) which were sent from Corinth.

Did Paul mean by Galatia the Roman province as he usually does or does he make an ethnographic use of the term and mean the real Celts of North Galatia? Luke uses geographical terms in either sense. Certainly Paul preached in South Galatia in his first mission tour. See note on Act_16:6 for the discussion about the language there as bearing on his going into North Galatia. By " the churches of Galatia" Paul can mean the whole of Galatia or either South or North Galatia. The various items mentioned, like the illness that led to his preaching (Gal_4:13), " the first time" or " formerly" (Gal_4:13), " so quickly" (Gal_1:6), are not conclusive as to time or place. If Paul means only the South Galatian Churches (Pisidia, Lycaonia, Phrygia), then the Epistle, even if two visits had been made, could come some time after the second tour of Act_16:1. The place could be Philippi, Corinth, Ephesus, Antioch. Even so room must be made for the seventeen years after his conversion plus the interval thereafter (some twenty years in all). If Paul includes North Galatia, the time would be more easily handled (the twenty years required from a.d. 31 to 36 to a.d. 51 to 57) and the place could be Ephesus, Philippi, or Corinth. Special treatises on the date of Galatians have been written by Askwith (1899), Round (1906), Steinmann (1908), Weber (1900)

Lightfoot held that the similarity of Galatians to Romans (written from Corinth spring of a.d. 56 or 57) naturally argues for the same general period and place. It is a possible hypothesis that, when Paul reached Corinth late autumn or early winter of A.D. 55 or 56 (Act_20:1.), he received alarming reports of the damage wrought by the Judaizers in Galatia. He had won his fight against them in Corinth (I and II Corinthians). So now he hurls this thunderbolt at them from Corinth and later, in a calmer mood, sends the fuller discussion to the church in Rome. This hypothesis is adopted here, but with full recognition of the fact that it is only hypothesis. The language and the topics and the treatment are the same that we find in Romans. Galatians thus fits in precisely between II Corinthians and Romans. It is a flaming torch in the Judaizing controversy. This Epistle was the battle cry of Martin Luther in the Reformation. Today it has served as a bulwark against the wild criticism that has sought to remove the Pauline Epistles from the realm of historical study. Paul is all ablaze in this Epistle with indignation as he faces the men who are undermining his work in Galatia.

JFB: Galatians (Book Introduction)

THE internal and external evidence for Paul's authorship is conclusive. The style is characteristically Pauline. The superscription, and allusions to the apostle of the Gentiles in the first person, throughout the Epistle, establish the same truth (Gal 1:1, Gal 1:13-24; Gal 2:1-14). His authorship is also upheld by the unanimous testimony of the ancient Church: compare IRENÆUS [Against Heresies, 3,7,2] (Gal 3:19); POLYCARP [Epistle to the Philippians, 3] quotes Gal 4:26; Gal 6:7; JUSTIN MARTYR, or whoever wrote the Discourse to the Greeks, alludes to Gal 4:12; Gal 5:20.

The Epistle was written "TO THE CHURCHES OF GALATIA" (Gal 1:2), a district of Asia Minor, bordering on Phrygia, Pontus, Bithynia, Cappadocia, and Paphlagonia. The inhabitants (Gallo-græci, contracted into Galati, another form of the name Celts) were Gauls in origin, the latter having overrun Asia Minor after they had pillaged Delphi, about 280 B.C. and at last permanently settled in the central parts, thence called Gallo-græcia or Galatia. Their character, as shown in this Epistle, is in entire consonance with that ascribed to the Gallic race by all writers. Cæsar [Commentaries on the Gallic War, 4,5], "The infirmity of the Gauls is that they are fickle in their resolves and fond of change, and not to be trusted." So Thierry (quoted by ALFORD), "Frank, impetuous, impressible, eminently intelligent, but at the same time extremely changeable, inconstant, fond of show, perpetually quarrelling, the fruit of excessive vanity." They received Paul at first with all joy and kindness; but soon wavered in their allegiance to the Gospel and to him, and hearkened as eagerly now to Judaizing teachers as they had before to him (Gal 4:14-16). The apostle himself had been the first preacher among them (Act 16:6; Gal 1:8; Gal 4:13; see on Gal 4:13; "on account of infirmity of flesh I preached unto you at the first": implying that sickness detained him among them); and had then probably founded churches, which at his subsequent visit he "strengthened" in the faith (Act 18:23). His first visit was about A.D. 51, during his second missionary journey. JOSEPHUS [Antiquities, 16.62] testifies that many Jews resided in Ancyra in Galatia. Among these and their brethren, doubtless, as elsewhere, he began his preaching. And though subsequently the majority in the Galatian churches were Gentiles (Gal 4:8-9), yet these were soon infected by Judaizing teachers, and almost suffered themselves to be persuaded to undergo circumcision (Gal 1:6; Gal 3:1, Gal 3:3; Gal 5:2-3; Gal 6:12-13). Accustomed as the Galatians had been, when heathen, to the mystic worship of Cybele (prevalent in the neighboring region of Phrygia), and the theosophistic doctrines connected with that worship, they were the more readily led to believe that the full privileges of Christianity could only be attained through an elaborate system of ceremonial symbolism (Gal 4:9-11; Gal 5:7-12). They even gave ear to the insinuation that Paul himself observed the law among the Jews, though he persuaded the Gentiles to renounce it, and that his motive was to keep his converts in a subordinate state, excluded from the full privileges of Christianity, which were enjoyed by the circumcised alone (Gal 5:11, Gal 4:16, compare with Gal 2:17); and that in "becoming all things to all men," he was an interested flatterer (Gal 1:10), aiming at forming a party for himself: moreover, that he falsely represented himself as an apostle divinely commissioned by Christ, whereas he was but a messenger sent by the Twelve and the Church at Jerusalem, and that his teaching was now at variance with that of Peter and James, "pillars" of the Church, and therefore ought not to be accepted.

His PURPOSE, then, in writing this Epistle was: (1) to defend his apostolic authority (Gal 1:11-19; Gal 2:1-14); (2) to counteract the evil influence of the Judaizers in Galatia (Gal. 3:1-4:31), and to show that their doctrine destroyed the very essence of Christianity, by lowering its spirituality to an outward ceremonial system; (3) to give exhortation for the strengthening of Galatian believers in faith towards Christ, and in the fruits of the Spirit (Gal. 5:1-6:18). He had already, face to face, testified against the Judaizing teachers (Gal 1:9; Gal 4:16; Act 18:23); and now that he has heard of the continued and increasing prevalence of the evil, he writes with his own hand (Gal 6:11 : a labor which he usually delegated to an amanuensis) this Epistle to oppose it. The sketch he gives in it of his apostolic career confirms and expands the account in Acts and shows his independence of human authority, however exalted. His protest against Peter in Gal 2:14-21, disproves the figment, not merely of papal, but even of that apostle's supremacy; and shows that Peter, save when specially inspired, was fallible like other men.

There is much in common between this Epistle and that to the Romans on the subject of justification by faith only, and not by the law. But the Epistle to the Romans handles the subject in a didactic and logical mode, without any special reference; this Epistle, in a controversial manner, and with special reference to the Judaizers in Galatia.

The STYLE combines the two extremes, sternness. (Gal. 1:1-24; Gal 3:1-5) and tenderness (Gal 4:19-20), the characteristics of a man of strong emotions, and both alike well suited for acting on an impressible people such as the Galatians were. The beginning is abrupt, as was suited to the urgency of the question and the greatness of the danger. A tone of sadness, too, is apparent, such as might be expected in the letter of a warm-hearted teacher who had just learned that those whom he loved were forsaking his teachings for those of perverters of the truth, as well as giving ear to calumnies against himself.

The TIME OF WRITING was after the visit to Jerusalem recorded in Act 15:1, &c.; that is, A.D. 50, if that visit be, as seems probable, identical with that in Gal 2:1. Further, as Gal 1:9 ("as we said before"), and Gal 4:16 ("Have [ALFORD] I become your enemy?" namely, at my second visit, whereas I was welcomed by you at my first visit), refer to his second visit (Act 18:23), this Epistle must have been written after the date of that visit (the autumn of A.D. 54). Gal 4:13, "Ye know how . . . I preached . . . at the first" (Greek, "at the former time"), implies that Paul, at the time of writing, had been twice in Galatia; and Gal 1:6, "I marvel that ye are so soon removed," implies that he wrote not long after having left Galatia for the second time; probably in the early part of his residence at Ephesus (Act 18:23; Act 19:1, &c., from A.D. 54, the autumn, to A.D. 57, Pentecost) [ALFORD]. CONYBEARE and HOWSON, from the similarity between this Epistle and that to the Romans, the same line of argument in both occupying the writer's mind, think it was not written till his stay at Corinth (Act 20:2-3), during the winter of 57-58, whence he wrote his Epistle to the Romans; and certainly, in the theory of the earlier writing of it from Ephesus, it does seem unlikely that the two Epistles to the Corinthians, so dissimilar, should intervene between those so similar as the Epistles to the Galatians and Romans; or that the Epistle to the Galatians should intervene between the second to the Thessalonians and the first to the Corinthians. The decision between the two theories rests on the words, "so soon." If these be not considered inconsistent with little more than three years having elapsed since his second visit to Galatia, the argument, from the similarity to the Epistle to the Romans, seems to me conclusive. This to the Galatians seems written on the urgency of the occasion, tidings having reached him at Corinth from Ephesus of the Judaizing of many of his Galatian converts, in an admonitory and controversial tone, to maintain the great principles of Christian liberty and justification by faith only; that to the Romans is a more deliberate and systematic exposition of the same central truths of theology, subsequently drawn up in writing to a Church with which he was personally unacquainted. See on Gal 1:6, for BIRKS'S view. PALEY [Horæ Paulinæ] well remarks how perfectly adapted the conduct of the argument is to the historical circumstances under which the Epistle was written! Thus, that to the Galatians, a Church which Paul had founded, he puts mainly upon authority; that to the Romans, to whom he was not personally known, entirely upon argument.

JFB: Galatians (Outline)

• SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CALL INDEPENDENT OF MAN. (Gal. 1:1-24)
• HIS CO-ORDINATE AUTHORITY AS APOSTLE OF THE CIRCUMCISION RECOGNIZED BY THE APOSTLES. PROVED BY HIS REBUKING PETER FOR TEMPORIZING AT ANTIOCH: HIS REASONING AS TO THE INCONSISTENCY OF JUDAIZING WITH JUSTIFICATION BY FAITH. (Gal. 2:1-21) Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in Act 15:1-4 (A.D. 50), when the council of the apostles and Church decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is; (1) Because his design here is to show the Galatians his own independent apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2) Because he argues the point upon principle, not authoritative decisions. (3) The decree did not go the length of the position maintained here: the council did not impose Mosaic ordinances; the apostle maintains that the Mosaic institution itself is at an end. (4) The Galatians were Judaizing, not because the Jewish law was imposed by authority of the Church as necessary to Christianity, but because they thought it necessary to be observed by those who aspired to higher perfection (Gal 3:3; Gal 4:21). The decree would not at all disprove their view, and therefore would have been useless to quote. Paul meets them by a far more direct confutation, "Christ is of no effect unto you whosoever are justified by the law" (Gal 5:4), [PALEY].
• REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH. (Gal. 3:1-29)
• THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY. (Gal. 4:1-31) The fact of God's sending His Son to redeem us who were under the law (Gal 4:4), and sending the Spirit of His Son into our hearts (Gal 4:6), confirms the conclusion (Gal 3:29) that we are "heirs according to the promise."
• PERORATION. EXHORTATION TO STAND FAST IN THE GOSPEL LIBERTY, JUST SET FORTH, AND NOT TO BE LED BY JUDAIZERS INTO CIRCUMCISION, OR LAW JUSTIFICATION: YET THOUGH FREE, TO SERVE ONE ANOTHER BY LOVE: TO WALK IN THE SPIRIT, BEARING THE FRUIT THEREOF, NOT IN THE WORKS OF THE FLESH. (Gal. 5:1-26) The oldest manuscripts read, "in liberty (so ALFORD, MOBERLEY, HUMPHRY, and ELLICOTT. But as there is no Greek for 'in,' as there is in translating in 1Co 16:13; Phi 1:27; Phi 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Gal 4:24; Act 15:10). On "again," see on Gal 4:9.
• EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION. (Gal. 6:1-18)

TSK: Galatians (Book Introduction)

The Galatians, or Gallograecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession of a large district in Asia Minor, from them called Galatia (Pausanias, Attic. c. iv). They are mentioned by historians as a tall and valiant people, who went nearly naked, and used for arms only a buckler and sword; and the impetuosity of their attack is said to have been irresistible. Their religion, before their conversion was extremely corrupt and superstitious; they are said to have worshipped the mother of the gods, under the name of Adgistis; and to have offered human sacrifices of the prisoners they took in war. Though they spoke the Greek language in common with almost all the inhabitants of Asia Minor, yet it appears from Jerome that they retained their original Gaulish language even as late as the fifth century. Christianity appears to have been first planted in these regions by St. Paul himself (Gal 1:6; Gal 4:13); who visited the churches at least twice in that country (Act 16:6; Act 18:23). It is evident that this epistle was written soon after their reception of the gospel, as he complains of their speedy apostasy from his doctrine (Gal 1:6); and as there is no notice of his second journey into that country, it has been supposed, with much probability, that it was written soon after his first, and consequently about ad 52 or 53. It appears that soon after the Apostle had left them, some Judaizing teachers intruded themselves into the churches; drawing them off from the true gospel, to depend on ceremonial observances, and to the vain endeavour of " establishing their own righteousness." It was in order to oppose this false gospel that St. Paul addressed the Galatians, and after saluting the churches of Galatia, and establishing his apostolic commission against the attacks of the false teachers, he reproves them for departing from that gospel which he had preached to them, and confirmed by the gift of the Holy Ghost - proves that justification is by faith alone, and not by the deeds of the law, from the example of Abraham, the testimony of Scripture, the curse of the law, the redemption of Christ, and the Abrahamic covenant, which the law could not disannul - shows the use of the law in connection with the covenant of grace; concludes that all believers are delivered from the law, and made the spiritual seed of Abraham by faith in Christ; illustrates his inference by God’s treatment of the Jewish church, which he put under the law, as a father puts a minor under a guardian; shows the weakness and folly of the Galatians in subjecting themselves to the law, and that by submitting themselves to circumcision they become subject to the whole law, and would forfeit the benefits of the covenant of grace; gives them various instructions and exhortations for their Christian conduct, and particularly concerning the right use of their Christian freedom; and concludes with a brief summary of the topics discussed, and by commending them to the grace of Christ.

TSK: Galatians 2 (Chapter Introduction)

Overview

Gal 2:1, He shows when he went up again to Jerusalem, and for what purpose; Gal 2:3, and that Titus was not circumcised; Gal 2:11, and that he resisted Peter, and told him the reason; Gal 2:14, why he and others, being Jews, do believe in Christ to be justified by faith, and not by works; Gal 2:20, and that they live not in sin, who are so justified.

Poole: Galatians 2 (Chapter Introduction)

CHAPTER 2

MHCC: Galatians (Book Introduction)

The churches in Galatia were formed partly of converted Jews, and partly of Gentile converts, as was generally the case. St. Paul asserts his apostolic character and the doctrines he taught, that he might confirm the Galatian churches in the faith of Christ, especially with respect to the important point of justification by faith alone. Thus the subject is mainly the same as that which is discussed in the epistle to the Romans, that is, justification by faith alone. In this epistle, however, attention is particularly directed to the point, that men are justified by faith without the works of the law of Moses. Of the importance of the doctrines prominently set forth in this epistle, Luther thus speaks: " We have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the church again the doctrine of works and of men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise, both of reading and hearing. If this doctrine be lost, then is also the doctrine of truth, life and salvation, lost and gone."

MHCC: Galatians 2 (Chapter Introduction)

(Gal 2:1-10) The apostle declares his being owned as an apostle of the Gentiles.

(Gal 2:11-14) He had publicly opposed Peter for judaizing.

(Gal 2:15-21) And from thence he enters upon the doctrine of justification by faith in Christ, without the works of the law.

Matthew Henry: Galatians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Galatians

This epistle of Paul is directed not to the church or churches of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from Act 18:23, where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some judaizing teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other. That which these false teachers chiefly aimed at was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to it: and, the better to accomplish this their design, they did all they could to lessen the character and reputation of the apostle, and to raise up their own on the ruins of his, representing him as one who, if he was to be owned as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter, James, and John, whose followers, it is likely, they pretended to be: and in both these attempts they had but too great success. This was the occasion of his writing this epistle, wherein he expresses his great concern that they had suffered themselves to be so soon turned aside from the faith of the gospel, vindicates his own character and authority as an apostle against the aspersions of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, 2Co 11:5. He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to obviate some difficulties that might be apt to arise in their minds concerning it: and, having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behaviour. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.

Matthew Henry: Galatians 2 (Chapter Introduction)

The apostle, in this chapter, continues the relation of his past life and conduct, which he had begun in the former; and, by some further instances of what had passed between him and the other apostles, makes it appear that he was not beholden to them either for his knowledge of the gospel or his authority as an apostle, as his adversaries would insinuate; but, on the contrary, that he was owned and approved even by them, as having an equal commission with them to this office. I. He particularly informs them of another journey which he took to Jerusalem many years after the former, and how he behaved himself at that time (Gal 2:1-10). And, II. Gives them an account of another interview he had with the apostle Peter at Antioch, and how he was obliged to behave himself towards him there. From the subject-matter of that conversation, he proceeds to discourse on the great doctrine of justification by faith in Christ, without the works of the law, which it was the main design of this epistle to establish, and which he enlarges more upon in the two following chapters.

Barclay: Galatians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE GALATIANS

Paul Under Attack

Someone has likened the letter to the Galatians to a sword flashing in a great swordsmanhand. Both Paul and his gospel were under attack. If that attack had succeeded, Christianity might have become just another Jewish sect, might have become a thing dependent upon circumcision and on keeping the law, instead of being a thing of grace. It is strange to think that, if Paulopponents had had their way, the gospel might have been kept for Jews and we might never have had the chance to know the love of Christ.

PaulApostleship Attacked

It is impossible for a man to possess a vivid personality and a strong character like Paul and not encounter opposition; and equally impossible for a man to lead such a revolution in religious thought as he did and not be attacked. The first attack was on his apostleship. There were many to say that he was no apostle at all.

From their own point of view they were right. In Act_1:21-22 we have the basic definition of an apostle. Judas the traitor had committed suicide; it was necessary to fill the blank made in the apostolic band. They define the man to be chosen as one who must be "one of these men who were with us during all the time our Lord went in and out amongst us, beginning from the baptism of John, until the day he was taken from us" and "a witness of the Resurrection." To be an apostle a man must have companied with Jesus during his earthly life and have witnessed his Resurrection. That qualification Paul obviously did not fulfil. Further, not so very long ago he had been the arch-persecutor of the Christian Church.

In Gal_1:1 Paul answers that. Proudly he insists that his apostleship is from no human source and that no human hand ordained him to that office, but that he received his call direct from God. Others might have the qualifications demanded when the first blank in the apostolic band was filled; but he had a unique qualification--he had met Christ face to face on the Damascus Road.

Independence And Agreement

Further, Paul insists that for his message he was dependent on no man. That is why in Gal 1-2 he carefully details his visits to Jerusalem. He is insisting that he is not preaching some second-hand message which he received from a man; he is preaching a message which he received direct from Christ. But Paul was no anarchist. He insisted that, although his message was received in entire independence, it yet had received the full approval of those who were the acknowledged leaders of the Christian Church (Gal_2:6-10 ). The gospel he preached came direct from God to him; but it was a gospel in full agreement with the faith delivered to the Church.

The Judaizers

But that gospel was under attack as well. It was a struggle which had to come and a battle which had to be fought. There were Jews who had accepted Christianity; but they believed that all Godpromises and gifts were for Jews alone and that no Gentile could be admitted to these precious privileges. They therefore believed that Christianity was for Jews and Jews alone. If Christianity was Godgreatest gift to men, that was all the more reason that none but Jews should be allowed to enjoy it. In a way that was inevitable. There was a type of Jew who arrogantly believed in the idea of the chosen people. He could say the most terrible things--"God loves only Israel of all the nations he has made." "God will judge Israel with one measure and the Gentiles with another." "The best of the snakes crush; the best of the Gentiles kill." "God created the Gentiles to be fuel for the fires of Hell." This was the spirit which made the law lay it down that it was illegal to help a Gentile mother in her sorest hour, for that would only be to bring another Gentile into the world. When this type of Jew saw Paul bringing the gospel to the despised Gentile, he was appalled and infuriated.

The Law

There was a way out of this. If a Gentile wished to become a Christian, let him become a Jew first. What did that mean? It meant that he must be circumcised and take the whole burden of the law upon him. That, for Paul, was the opposite of all that Christianity meant. It meant that a mansalvation was dependent on his ability to keep the law and could be won by his own unaided efforts; whereas, to Paul salvation was entirely a thing of grace. He believed that no man could ever earn the favour of God. All he could do was accept the love God offered him by making an act of faith and flinging himself on his mercy. The Jew would go to God saying, "Look! Here is my circumcision. Here are my works. Give me the salvation I have earned." Paul would say:

"Not the labours of my hands

Can fulfil thy lawdemands;

Could my zeal no respite know,

Could my tears for ever flow,

All for sin could not atone:

Thou must save, and thou alone.

Nothing in my hand I bring,

Simply to thy Cross I cling;

Naked, come to thee for dress;

Helpless, look to thee for grace;

Foul, I to the fountain fly;

Wash me, Saviour, or I die."

For him the essential thing was, not what a man could do for God, but what God had done for him.

"But," the Jews argued, "the greatest thing in our national life is the law. God gave that law to Moses and on it our very lives depend." Paul replied, "Wait one moment. Who is the founder of our nation? To whom were the greatest of Godpromises given?" Of course, the answer is Abraham. "Now," went on Paul, "how was it that Abraham gained the favour of God? He could not have gained it by keeping the law because he lived four hundred and thirty years before the law was given to Moses. He gained it by an act of faith. When God told him to leave his people and go out, Abraham made a sublime act of faith and went, trusting everything to him. It was faith that saved Abraham, not law; and," Paul continues, "it is faith that must save every man, not deeds of the law. The real son of Abraham is not a man racially descended from him but one who, no matter his race, makes the same surrender of faith to God."

The Law And Grace

If all this be true, one very serious question arises--what then is the place of the law? It cannot be denied that it was given by God; does this emphasis on grace simply wipe it out?

The law has its own place in the scheme of things. First, it tells men what sin is. If there is no law, a man cannot break it and there can be no such thing as sin. Second, and most important, the law really drives a man to the grace of God. The trouble about the law is that because we are sinful men we can never keep it perfectly. Its effect, therefore, is to show a man his weakness and to drive him to a despair in which he sees that there is nothing left but to throw himself on the mercy and the love of God. The law convinces us of our own insufficiency and in the end compels us to admit that the only thing which can save us is the grace of God. In other words the law is an essential stage on the way to that grace.

In this epistle Paulgreat theme is the glory of the grace of God and the necessity of realizing that we can never save ourselves.

FURTHER READING

Galatians

E. D. Burton, Galatians (ICC; G)

G. S. Duncan, The Epistle to the Galatians (MC; E)

D. Guthrie, Galatians (NCB; E)

J. B. Lightfoot, The Epistle to the Galatians (MmC; G)

Abbreviations

ICC : International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

E: English Text G: Greek Text

Barclay: Galatians 2 (Chapter Introduction)

The Man Who Refused To Be Overawed (Gal_2:1-10)

The Essential Unity (Gal_2:11-13)

The End Of The Law (Gal_2:14-17)

The Life That Is Crucified And Risen (Gal_2:18-21)

Constable: Galatians (Book Introduction)

Introduction

Historical Background

"The most uncontroverted matter in the study of Galatians is that the letter was written by Paul, the Christian apostle whose ministry is portrayed in the Acts of the Apostles."¹

The Apostle Paul directed this epistle to the churches of Galatia (1:2), and he called its recipients Galatians (3:1). However who these people were and where they lived are problems that have proved difficult to pinpoint.

The traditional opinion held that the recipients lived in the geographical district known as Galatia located in the northern part of the Roman province called Galatia in Asia Minor.² This view holds that Paul founded these churches on his second missionary journey after the Spirit forbade him to preach in the province of Asia (Acts 16:6). Paul could have written this epistle then during his third journey either from Ephesus about 54 A.D. or from Corinth about 57 A.D. The main arguments for this "North Galatian theory" are as follows. The popular use of the term "Galatians" usually signified people in this area. Second, Luke normally referred to geographical districts rather than Roman provinces in Acts. Third, there is some similarity between the Galatians as Paul referred to them in this epistle and the Gallic inhabitants of northern Galatia. Fourth, Paul travelled through this region during his second journey (Acts 16:6-8).

The more popular view today maintains that Paul wrote to the churches located in the Roman province of Galatia that he founded on his first missionary journey (cf. Acts 13:38-39, 46, 48; 14:3, 8-10).³ The arguments for this "South Galatian theory" are as follows. Acts 16:6 and 18:23 offer no support to the theory that Paul made a trip to the northern part of provincial Galatia. Second, there is no specific information about the northern Galatian churches in Acts. Third, the geographic isolation of the North Galatia district makes a visit by Paul improbable. Fourth, Paul usually referred to provincial titles in his writings. Fifth, the name "Galatians" was appropriate for the southern area. Sixth, the mention of Barnabas in Galatians 2 suggests that the Galatians had met him. Seventh, the absence of a North Galatian representative in the collection delegation referred to in 1 Corinthians 16:1 implies that it was not an evangelized area. Eighth, the influence of the Judaizers was extensive in South Galatia.

If Paul wrote this epistle to the churches of South Galatia, he probably did so at one of two times. If Paul's visit referred to in Galatians 4:13 is the same one described in Acts 16:6, he must have written this epistle after the Jerusalem Council (i.e., in or after 49 A.D.). Nevertheless it seems more likely that Galatians 4:13 refers to the visit described in Acts 14:21, so Paul must have written before the Jerusalem Council (i.e., before or in 49 A.D.). Assuming the earlier date Paul probably wrote Galatians from Antioch of Syria shortly after his first missionary journey and before the Jerusalem Council.⁴ Another less likely possibility is that he wrote it from Ephesus during his third missionary journey.⁵

The dating of the epistle affects the occasion for writing. Assuming the South Galatian theory and an early date of writing, Paul wrote mainly to stem the tide of Judaizing heresy to which he referred throughout the letter. He mentioned people who opposed him in every chapter (1:6-7; 2:4-5; 3:1; 4:17; 5:7-12; 6:12-13).

The identity of the Judaizers is also important. Their method included discrediting Paul. The first two chapters of Galatians especially deal with criticisms leveled against him personally. His critics appear to have been Jews who claimed to be Christians and who wanted Christians to submit to the authority of the Mosaic Law and its institutions. They probably came from Jerusalem and evidently had a wide influence (cf. Acts 15). One man seems to have been their spokesman (3:1; 5:7, 10) though there were several Judaizers in Galatia as the many references to "them" and "they" scattered throughout the epistle suggest.⁶

Message⁷

Probably the most distinctive impression one receives from this epistle is its severity. Paul wrote it with strong emotion, but he never let his emotions fog his argument. His dominant concern was for truth and its bearing on life.

Compared with the Corinthian correspondence Galatians is also corrective. However the tone is very different. There is no mention here of the readers' standing in Christ or any commendation of them.

The introduction is rather cold and prosaic with no mention of thankfulness. Paul begins at once to marvel at the Galatians' apostasy (1:6-9; cf. 3:1-5; 4:8-11). Even tender sentiments seem to rise from a very troubled heart (4:19-20). Obviously that of which Paul wrote in this letter was of utmost importance to him.

He was not dealing with behavior, as in Corinthians, so much as belief, which is foundational to behavior.

Galatians has been called the Manifesto of Christian Liberty. It explains that liberty: its nature, its laws, and its enemies. This little letter has at various times through history called God's people out of the bondage of legalism back into the liberty of freedom. Luther loved it so much he called it his wife.

The greatest value of this letter is not found in its denunciations but in its enunciations. We must not be so impressed with the fiery rhetoric and dramatic actions of Paul that we fail to understand the reasons underlying what he said and did.

Galatians' central teaching is a proclamation concerning liberty. It is a germinal form of the Epistle to the Romans, which Paul wrote 8 years later in 57 A.D.

Three sentences will state its major revelations.

First, the root of every Christian's Christianity is God's supply of His Holy Spirit to that person (3:5, 14). One receives new life by receiving the Holy Spirit by faith at conversion. Nothing other than faith is necessary for salvation. To affirm that one must be circumcised or baptized to receive life is to proclaim the worst of heresies. New life comes by faith alone. What makes Christians different is God indwelling us.

Second, the culture (medium) in which every Christian's Christianity grows is the desires of God's Spirit who indwells us (5:17). When a Christian has life by faith he or she is free from all other bondage: that of the flesh, and that of rites and ceremonies. (By "flesh" I mean our sinful human nature.) He has power to master the flesh, and he has found life apart from rites and ceremonies, so he is free from these. However, his liberty is not license to sin. God's Spirit enables the Christian to obey. Circumcision or baptism does not make anyone able to obey God. We can only obey God in the power of God's Spirit. In short, we are free to obey God, not to disobey Him, when the Spirit dwells within us. God's life in us bears fruit if we cooperate with Him. But if we conflict with Him it does not.

Third, the fruit that every Christian produces is the evidence of God's Spirit triumphing over his flesh (5:22). The essence of this fruit is love. The works of the flesh are the fruit of a religion that does not have the life-giving Spirit indwelling its members (i.e., ritualism). Fruit issues from life; works issue from ritualism.

The Galatians upset Paul exceedingly because whenever we add anything to faith for salvation inevitably we neglect faith. If we make something beside faith supreme, we establish a rite (e.g., baptism). When we establish a rite, practice of the rite becomes the message of religion and we divorce morality from religion. There is no motivation for righteous living. This is one difference between Christianity and all other religions. All other religions have rites, ceremonies, and creeds, but no life. Consequently there is no vital connection in these religions between belief and morality. We see that all kinds of sin result from the tragedy of adding something to the one responsibility of faith (e.g., Roman Catholicism).

Galatians is not only a proclamation, it is also a protest.

It protests against preachers of another gospel (1:8-9). These words of Paul are not only a curse, they are a statement of fact. One who preaches another gospel substitutes falsehood (which issues finally in the works of the flesh) for the truth (which issues finally in the fruit of the Spirit). Get the gospel straight before you finish your study of Galatians.

Galatians also protests against the receivers of another gospel (5:4). To add to faith is to trust ceremony, which is to deny Christ, which is to be cut off from Christ, which is to fall from grace. Ceremonies such as baptism and the Lord's Supper have a proper place in Christianity, but to make them necessary for justification is to deny Christ. A person is justified only when he or she says sincerely, "Nothing in my hands I bring, Simply to Thy cross I cling."

Galatians also protests against those who practice the deeds of the flesh, which result from a false gospel (5:21). They will not inherit God's kingdom. Their reward will be less than it would be if they did not practice the deeds of the flesh.

This letter warns us against adding any rite or ceremony or observance to faith to obtain God's acceptance. Such a practice cuts off those who rely on the ritual from Christ. Dr. William Culbertson used to say, "It is very hard to tell when the accretions to faith make faith invalid." We all struggle with this difficulty in our evangelism.

It also warns us against changing horses in midstream. That is, it warns us against trusting in faith for justification, but then concluding that the only way to be sanctified is to observe rites, ceremonies, or other observances. Having begun salvation by the Spirit we will not attain God's goal for us by the flesh. The life of the Spirit must remain the law of the Christian.

We may compare the Christian life to a three-stage Saturn rocket.

Here is another way to think of salvation. We can chart it showing the relationships of justification, sanctification, and glorification. Justification is solely an act of God that takes a moment. Sanctification is a joint enterprise between God and the Christian that takes a lifetime. Glorification is another act of God alone that takes only a moment.

I would summarize the message of the book as follows. Salvation is by God's grace through faith plus nothing. We will deal with these issues more in detail in our study of the book.

Outline⁸

I. Introduction 1:1-10

A. Salutation 1:1-5

B. Denunciation 1:6-10

II. Personal defense of Paul's gospel 1:11-2:21

A. Independence from other apostles 1:11-24

1. The source of Paul's gospel 1:11-17

2. The events of Paul's early ministry 1:18-24

B. Interdependence with other apostles 2:1-10

C. Correction of another apostle 2:11-21

III. Theological affirmation of salvation by faith 3:1-4:31

A. Vindication of the doctrine ch. 3

1. The experiential argument 3:1-5

2. The Scriptural argument 3:6-14

3. The logical argument 3:15-29

B. Clarification of the doctrine ch. 4

1. The domestic illustration 4:1-11

2. The historical illustration 4:12-20

3. The biblical illustration 4:21-31

IV. Practical application to Christian living 5:1-6:10

A. Balance in the Christian life ch. 5

1. Living without the Law 5:1-12

2. Living without license 5:13-15

3. Living by the Holy Spirit 5:16-26

B. Responsibilities of the Christian life 6:1-10

1. Toward sinning Christians 6:1

2. Toward burdened Christians 6:2-5

3. Toward teachers 6:6-9

4. Toward all people 6:10

V. Conclusion 6:11-18

Constable: Galatians

Galatians

Bibliography

Allen, Kenneth W. "Justification by Faith." Bibliotheca Sacra 135:538 (April-June 1978):109-16.

Andrews, Mary E. "Paul and Repentance." Journal of Biblical Literature 54:2 (June 1935):125.

Barclay, William. The Letters to the Galatians and Ephesians. Daily Study Bible series, 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1962.

Barrett, C. K. Freedom and Obligation. Philadelphia: Westminster Press, 1985.

Bauckham, Richard. "Barnabas in Galatians." Journal for the Study of the New Testament 2 (January 1979):61-70.

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Copyright 2003 by Thomas L. Constable

Haydock: Galatians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE GALATIANS.

INTRODUCTION.

The Galatians, soon after St. Paul had preached the gospel to them, were seduced by some false teachers, who had been Jews, and who were for obliging all Christians, even those who had been Gentiles, to observe circumcision, and the other ceremonies of the Mosaical law. In this epistle he refutes the pernicious doctrine of those teachers, and also their calumny against his mission and apostleship. The subject matter of this epistle is much the same as of that to the Romans. It was written at Ephesus, about twenty-three years after our Lord's ascension. (Challoner) --- The Galatians were originally Gauls, who under their leader, Baennus, spread themselves over Greece, and at length passed over into Asia Minor, where they settled between Cappadocia and Phrygia, in the province afterwards called from them Galatia. It seems that St. Peter preached first in those parts; but it was only to the Jews, as my be gathered from the inscription of his first epistle, which he addresses to the Jews of Pontus, Galatia, Cappadocia, Asia, and Bithynia. But St. Paul was the first that preached to the Gentile inhabitants of this province. When he first preached to them, he was received as an angel from heaven, or rather, as Christ himself: he visited them oftener than once, and the Church he there formed was very considerable. It was the Jewish converts of Galatia (who, as we have before mentioned, were the spiritual children of St. Peter) that caused those troubles which gave rise to this epistle. They strongly advocated the legal observances; and making a handle of the high pre-eminence of St. Peter, they decried St. Paul, even calling in question his apostleship. They taught the necessity of circumcision, and other Mosaic rites, which the apostles then in part retained. Thus divisions were raised in this infant Church. On these accounts the apostle warmly asserts his apostleship, as being called by Christ himself. He shews that his doctrine was that of the other apostles, who, in the council of Jerusalem, four years before, testified their exemption from the legal observances. He teaches, that it is not by the law, but by faith, that the blessings of salvation are imparted to them. After establishing these more important parts of the epistle, he gives them instruction on various heads. The Greek subscription to this epistle informs us, that it was written from Rome. St. Jerome says, he wrote it when in chains. Theodoret says, it was the first epistle that St. Paul wrote from Rome. This opinion has probably been adopted from a mistaken interpretation of the text: I bear the marks of the wounds of Christ in my body. By these marks they understand chains, whilst the text equally applies to the mortifications and self-denials of a Christian. The contrary opinion is, that this epistle was written from Ephesus in the year of Christ 55. This is the more probable opinion, and is maintained by St. Gregory the Great, Ludovicus, Capellanus, Estius, Usher, Pearson, and many others. The authority of the Greek copies, in assigning the places whence the letters were written, has been long rejected by the learned. We find no such information in the more ancient Greek manuscripts of St. Germanus and Clermont, &c. (Calmet)

====================

Gill: Galatians (Book Introduction)

INTRODUCTION TO GALATIANS

The persons to whom this epistle is written were not such who made up a single church only, in some certain town or city, but were such of which several churches consisted, in a region or country called Galatia, as is evident from Gal 1:2 and the members of these churches seem to be chiefly, if not altogether Jews, since the apostle includes them with himself; as having been under the law, under tutors and governors, and in bondage under the elements of the world, and to whom the law had been a schoolmaster, though now they were no longer under it as such, Gal 3:23 or however, though some of them might have been originally Gentiles, yet, previous to their conversion, had become proselytes to the Jews, and now were returning to Judaism again, as appears from Gal 4:8. When and from whence this epistle was written, is not very clear and manifest: some have thought, that it was written about the time of the writing of the epistle to the Romans, and upon a like occasion; but if it was written about that time, it could not he written from Rome, as the subscription to this epistle attests, since it is certain, that when the apostle wrote his epistle to the Romans, he had never, as yet, been at Rome. Beza is of opinion, that it was written from Antioch, between the return of Paul and Barnabas thither from their first journey, and the troubles which broke out in that church, Act 14:28. But to this it is reasonably objected, that it is questionable whether there were so early any churches in Galatia at all; and if there were, it does not seem that the defection from the faith, complained of in this epistle, as yet had took place in any of the churches; for it was after this date that the troubles upon this head arose at Antioch, which seems to have been the first place, and the church there the first church the judaizing teachers practised at and upon. Some Latin exemplars testify that it was written from Ephesus; of which opinion was Erasmus; but as Dr. Lightfoot observes, the same reason is against this as the former, seeing the corruption that was got into this church was then but beginning, when the apostle was at Ephesus: it seems therefore most likely, that it was written from Rome, as the subscription in the Greek copies affirms; and which is strengthened by the Syriac and Arabic versions, seeing it seems to have been written after the apostle had made the collections, in several places, for the poor saints at Jerusalem, Gal 2:10 and when the apostasy from the faith had got to a great pitch; nor is it any objection that there is no express mention made of his bonds in it, as there is in those epistles of his, which were written from Rome; since, when he wrote this, he might have been delivered from them, as some have thought he was after his first defence; and besides, he does take notice of the marks of the Lord Jesus he bore in his body, Gal 6:17. Dr. Lightfoot places the writing of this epistle in the year and in the "fifth" of Nero; some place it in 55, and others in 58. That there were churches in Galatia very early, is certain from Act 18:23 but by whom they were planted is not so evident; very likely by the apostle, since, it is certain, both from this epistle, that he was personally in this country, and preached the Gospel here, Gal 4:13 and from Act 16:6 and if he was not the instrument of the conversion of the first of them, which laid the foundation of a Gospel church state, yet it is certain, that he was useful in strengthening the disciples and brethren throughout this country, Act 18:23. But after his departure from them, the false teachers got among them, and insinuated, that he was no apostle, at least that he was inferior to Peter, James, and John, the ministers of the circumcision; and these seduced many of the members of the churches in this place, drawing them off from the evangelical doctrine of justification by the righteousness of Christ, persuading them that the observation of the ceremonial law, particularly circumcision, was necessary to their acceptance with God, and justification in his sight: wherefore the occasion and design of this epistle were to vindicate the character of the apostle as such; to establish the true doctrine of justification by faith, in opposition to the works of the law; to recover those who were carried away with the other doctrines; to exhort the saints to stand fast in the liberty of Christ, and to various other duties of religion; and to give a true description of the false teachers, and their views, that so they might beware of them, and of their principles.

Gill: Galatians 2 (Chapter Introduction)

INTRODUCTION TO GALATIANS 2

In this chapter the apostle proceeds with the narrative of himself, and gives an account of another journey of his to Jerusalem, where he had a conversation with the chief of the apostles; in which they approved of his ministry, allowed of his commission, and took him into fellowship with them, but gave him no new instructions, nor added to his spiritual light and knowledge; from whence it appeared that the Gospel he preached was not after men, or received from men, as he had asserted in the preceding chapter; and he also gives an account of his meeting with Peter at Antioch, and how he reproved him for some judaizing practices; which leads him to assert the doctrine of justification by faith, in opposition to the works of the law; which is the grand point he had in view to establish in this epistle, and which he vindicates from the charge of licentiousness. He begins with an account of another journey of his to Jerusalem, the circumstances of which he relates, as the time when, fourteen years ago; the persons he took with him as his companions, Barnabas and Titus, Gal 2:1 what moved him to it, a revelation from God; and the business he did when come thither, he communicated the Gospel, and that not to any but to such that were of reputation, and not publicly but privately; his end was, that it might appear how successful he had been in his ministry, and had not laboured in vain, Gal 2:2 then follows a narrative of a particular event relating to Titus, who is described as one of his companions, and by his nation, a Greek; and who though an uncircumcised person, yet the apostles and elders at Jerusalem did not oblige him to be circumcised, which showed that they were of the same mind with the apostle in this point, Gal 2:3 and the reason of it was because of the false teachers, that they might not give them any handle; who are described by their character, false brethren, by their private manner of getting in among the saints, and by their ends and views, which were to spy out their Christian liberty and bring them into bondage, Gal 2:4 to whom the apostle opposed himself, and would not give way for the least space of time; for this end, that the truth of the Gospel might continue with the Gentiles, Gal 2:5 and as for the apostles, though they were men of great character and reputation, nor would the apostle detract from it; yet they added nothing to him, he received nothing from them, Gal 2:6 but, on the other hand, partly because they saw that as the Gospel to be preached to the Jews was committed to Peter, so the same Gospel to be preached to the Gentiles was committed to Paul; and partly because of the same efficacy and success in the ministry of the one as in the ministry of the other; as also because they perceived what gifts of grace were bestowed on the apostle; they gave to him and Barnabas the right hand of fellowship, as a token of their mutual agreement, and as being of the same society, Gal 2:7 nor did they give him and Barnabas anything in charge, but only to remember the poor, to which he was forward enough of himself, Gal 2:10 after which follows an account of an opposition made by the apostle to Peter, which was done at Antioch, and to his face, and not without reason, Gal 2:11 for whereas some time before he ate with the Gentiles, which was commendable in him, he afterwards declined conversation with them, moved to it by fear of the converted Jews, Gal 2:12 and such was the force of his example, that other Jews, who before did not scruple eating with the Gentiles, separated likewise, and even Barnabas himself, Paul's companion, Gal 2:13 wherefore seeing this was not walking according to the Gospel of Christ, and with that integrity and uprightness which became such persons, the apostle publicly reproved Peter, and expostulated with him; partly on account of his former conversation with the Gentiles, though he himself was a Jew, and therefore it was absurd and contradictory in him to oblige the Gentiles to live as the Jews did, Gal 2:14 and partly on account of the ledge which he and Peter and others who were Jews, and not sinners of the Gentiles, had of the doctrine of justification; that it was not by the works of the law, but by faith in Christ; for to this end they had believed in Christ that they might be justified, not by the one, but by the other; which doctrine is confirmed by a passage referred to in Psa 149:2 and whereas it might be objected that this doctrine of free justification opened a door to licentiousness, the apostle answers to it by an abhorrence of it, Gal 2:17 and by observing that this would build up what he had destroyed, Gal 2:18 besides, he argues the contrary from his being dead to the law, that he might live unto God, Gal 2:19 and from his crucifixion with Christ, and of the old man with his deeds; and from Christ's living in him, and his living by faith upon him, Gal 2:20 and for the further confirmation of the doctrine of justification being by faith, and not by works, he suggests, were it otherwise, both the grace of God would be frustrated and made void, and the death of Christ be in vain, Gal 2:21.

College: Galatians (Book Introduction)

FOREWORD

Since the earliest days of the concept of a commentary series jointly authored by church of Christ and Christian church scholars, I have eagerly anticipated the College Press NIV Bible Commentary. The dream of Don DeWelt was to bring brothers back together in a project honoring our common devotion to Scripture. Exegesis of the text should know no party line, but should interpret fairly and honestly what God said. Participating as a writer in this series is an honor and a challenge.

Having taught Galatians and Ephesians for twenty years in the Bible college classroom, I know that many good commentaries already exist. All the books that have been written provide a wonderful platform on which to build. No quantity of footnotes could adequately reflect my gratitude for the research of great scholars of the past.

I especially want to express my thanks to my family and my co-workers in Christ for the support and inspiration they have given me. Experience is teaching me that no member of the Lord's body functions well alone. In addition, I feel gratitude to a host of zealous students who have brought their enthusiasm and fresh insights to the halls of Ozark Christian College. Learning from students is one of the best ways to learn!

Out of my study of Galatians and Ephesians, I have learned to love the Lord and his people. Viewing God's children as my dear brothers and sisters is a rich blessing. Especially dear to me are the precious saints of God whose love has reached beyond the sectarian lines. Yearning to taste the freedom for which Christ has set us free, they have dared to love with God's own love. Out of their sincere faith and unfeigned love, it is possible to catch a glimpse of heaven. Until the family is reunited around the throne, may God bless you.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

It is for freedom that Christ has set us free (Gal 5:1). This freedom rings out in every page of Galatians, Paul's great "Magna Charta of the Christian faith." This epistle is our charter of Christian freedom, our declaration of independence from slavery

to the law.

Throughout the history of the church the message of Galatians has been needed to free men from chains of false doctrine. When the early Judaizers tried to bind men to the old commandments from Sinai, Galatians set them free. When the apostate church of the Dark Ages tried to bind men to a papal system of salvation by penance and works, Galatians set them free. When modern legalists try to bind us to a joyless religion of superior "rightness," Galatians sets us free.

Martin Luther was moved by Galatians to sound the reveille of the Reformation. He said, "The Epistle to the Galatians is my epistle; I have betrothed myself to it: it is my wife." His commentary on Galatians cost him more labor, and was more highly esteemed by him, than any of his other works. For Luther, as for every age, the simple gospel of the message of Galatians was a mighty weapon in the arsenal of freedom.

THE WRITER

No epistle can lay more claim to being a genuine product of the hand of Paul than can Galatians. As Kümmel says, "That Galatians is a genuine, authentic Epistle is indisputable." Paul claims to be the author (1:1 and 5:2), and the early church accepted this claim without reservation. The style and message are clearly Pauline. "His mind, character, and accents are to be seen in every paragraph."

THE GALATIAN CHURCHES

While the authorship is beyond dispute, there is considerable controversy regarding the recipients of this letter. They are called "the churches in Galatia," but just what is meant by this?

During the third century B.C. some barbarian people of Celtic origin migrated to the inner plateau of Asia Minor and established a kingdom there. Since some of the Celtic people were known in France as the Gauls, these people in Asia Minor were distinguished as the "Gallo-Graecians," from which the name "Galatians" comes.Their realm was centered around Ancyra (the modern capital of Turkey) in the northern highlands area.

After the Romans conquered this territory, it was combined in 25 B.C. into a large province containing the districts to the south, Lycaonia and Isauria, as well as parts of Pisidia and Phrygia. The newly created province was called Galatia, and included the cities known to us from Paul's missionary journeys - Pisidian Antioch, Iconium, Derbe, and Lystra.

When Paul spoke of "Galatia," did he refer to ethnic Galatia (the tribal area limited to the north), or did he refer to political Galatia (the province which also included the districts to the south)? The traditional view, still shown on most Bible maps, is the "north Galatian theory." The view favored by most commentaries today is the "south Galatian theory."

The North Galatian Theory

If this view is correct, then Paul must have visited Galatia on the second missionary journey (Acts 16:6, although without preaching) and started churches there on the third missionary journey (Acts 18:23). However, Acts says nothing of the cities there, nor of Paul's preaching.

Possible arguments to support the "North Galatian theory" include the following:

1. "Galatia" meant a place inhabited specifically by the Gauls.

2. In Acts, Antioch is called "Pisidian," while Lystra and Derbe are cities of Lycaonia.

3. The Phrygians would have objected to being called Galatians, since it would remind them of their subjection to Rome.

4. Paul could not have addressed Lycaonians or Pisidians as "O foolish Galatians."

5. The fickle nature of the recipients suits the Gallic people.

6. "The region of Phrygia and Galatia" (Acts 16:6) appears to mean that Galatia was quite distinct from Phrygia.

7. There is no mention in Galatians that Paul experienced strong opposition when he preached there.

The South Galatian Theory

In the 1880s and 1890s William Ramsay did extensive archaeological work in Asia Minor. His careful research not only proved that Luke was an accurate historian; it also laid the foundation for the "south Galatian theory." This is the view favored in this commentary.

If this view is correct, then Paul visited cities of Galatia on all three of his missionary journeys. These were among the first churches he started. The cities would include Pisidian Antioch and Iconium (where Paul met resistance from the Jews), and Lystra (where Paul was first welcomed, and then stoned).

Possible arguments to support the "south Galatian theory" include the following:

1. If Galatia does not include the cities of Antioch, Iconium, Lystra, and Derbe, then we know absolutely nothing about the churches which were so important in Paul's life and to which such an important epistle was sent.

2. The expression "the region of Phrygia and Galatia" (Acts 16:6) is best understood as the area through which Paul would go when he left Lystra and Iconium, "the Phrygio-Galatian" territory.

3. Paul normally uses Roman imperial names for the provinces, and the Roman "Galatia" included the south.

4. "Galatians" was the only word available that would include the people of all four cities (just as "British" includes people who are Welsh, Scottish, and English).

5. "The Galatian churches" participated in the collection for the saints in Jerusalem (1 Cor 16:1), and Paul's assistants included

two South Galatians - Gaius of Derbe and Timothy of Lystra (Acts 20:4).

6. The northern area was not on the common trade routes, and it is unlikely that Paul would have made a difficult journey to reach such an out-of-the-way place "because of an illness" (Gal 4:13).

7. Judaizers are known to have followed Paul through the cities of the south.

8. Paul's words "you welcomed me as if I were an angel of God" (4:14) could be connected with his reception at Lystra, where they wanted to worship him and Barnabas.

9. The early church developed along the great trade routes, and these went through the south parts of Galatia, not the north.

10. Barnabas is mentioned three times (2:1, 9, 13), as though he is known to the readers, and he accompanied Paul only on the journey that went to the cities of the south.

THE DATE AND PLACE OF WRITING

The date and place of writing are somewhat dependent on the choice of north or south Galatia as the destination. If the "north Galatian theory" is correct, the epistle could not have been written until after Paul arrived in Ephesus on the third missionary journey (Acts 18:23-24). This would produce a date no earlier than A.D. 52-55. Lightfoot proposed that the letter was written from Corinth, perhaps A.D. 56-57.

If one is convinced that the "south Galatian theory" is correct, a much wider range of dates is possible. Galatians could have been written as early as A.D. 48, even before the Jerusalem Conference.However, as our discussion of Gal 2:1-10 will show, it is more likely that the Jerusalem Conference had already taken place when Paul wrote the letter. This would move the probable date to A.D. 50 or later. It is likely that Galatians stands among the first of Paul's epistles.

The decision about the date and place of writing does not affect the interpretation of Galatians; in fact, the reverse is true. The exegesis of the text determines the decision about date and place. One cannot say, "Paul wrote at such and such a date; therefore, the text means this." Our decision about date and place comes from indications in the text itself (Gal 1:6 "so quickly deserting"; 2:1 "fourteen years later I went up again to Jerusalem"; 2:11 "when Peter came to Antioch"; 4:13 "because of an illness I first preached to you"; 4:20 "I wish I could be with you now.") What we know for certain about Paul's circumstances we will learn from the text.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Barclay, William. Flesh and Spirit . Nashville: Abingdon Press, 1962.

. The Letters to the Galatians and Ephesians . Philadelphia: Westminster Press, 1958.

. The Letters to the Philippians, Colossians, and Thessalonians . Philadelphia: Westminster Press, 1959.

. New Testament Words . London: SCM Press, 1964.

Bartchy, S. Scott. First Century Slavery and 1 Corinthians 7:21 . Atlanta: Scholar's Press, 1973.

Barrett, C. K. "The Allegory of Abraham, Sarah, and Hagar in the Argument of Galatians," Rechtfertigung: Festschrift fur Ernst Käsemann . Tübingen/Gottingen, 1976.

Barth, Markus. Romans . Oxford: University Press, 1980 (reprint).

Bauckham, R. J. "Barnabas in Galatians." Journal for the Study of the New Testament , Issue 2 (1979) 61-70.

Bauer, Walter; William F. Arndt; and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Blakely, Given. What the Bible Says About the Kingdom of God . Joplin: College Press, 1988.

Blass, F.; A. Debrunner; and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Boice, James Montgomery. Galatians . The Expositor's Bible Commentary, ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Brandenburger, Egon. "Cross," Dictionary of New Testament Theology (1975) I:391-403.

Bruce, F. F. The Epistle to the Galatians (NIGTC). Grand Rapids: Eerdmans, 1982.

Büchsel, Friedrich. "ajllhgorevw," Theological Dictionary of the New Testament (1964) I:260-263.

Bundrick, David R. "TA STOICHEIA TOU KOSMOU," Journal of the Evangelical Theological Society 34 (Sept 1991) 353-364.

Burton, E. D. The Epistle to the Galatians (ICC). Edinburgh: T. & T. Clark, 1921.

Carson, D. A.; Douglas J. Moo; and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Calvin, John. Commentary on Galatians . Grand Rapids: Eerdmans, 1961 (reprint).

Cullmann, Oskar. "Pevtro", Khfa'"," Theological Dictionary of the New Testament (1968) VI:100-112.

Dana, H. E. and Julius R. Mantey. A Manual Grammar of the Greek New Testament . New York: Macmillan, 1955.

Deissmann, Adolph. Light from the Ancient East (Eng. Trans.). New York: Harper, 1927.

DeVries, C. E. "Paul's 'Cutting' Remarks about a Race: Galatians 5:1-12," Current Issues in Biblical and Patristic Interpretation: Studies in Honor of Merrill C. Tenney . Grand Rapids: Eerdmans, 1975.

Duncan, George S. The Epistle of Paul to the Galatians (MNTC). London: Hodder and Stoughton, 1934.

Fairweather, William. The Background of the Epistles . Edinburgh: T. & T. Clark, 1935.

Fung, Ronald Y. K. The Epistle to the Galatians (NICNT). Grand Rapids: Eerdmans, 1988.

Green, Michael. The Empty Cross of Jesus . Downers Grove: InterVarsity, 1984.

Guthrie, Donald. Galatians (NCBC). London: Oliphants, 1969; revised edition 1974.

Hauck, Friedrich and Siegfried Schulz. "pornhv," Theological Dictionary of the New Testament (1968) VI:579-595.

Holly, David. A Complete Categorized Greek-English New Testament Vocabulary . Grand Rapids: Baker, 1980.

Howard, George. Paul: Crisis in Galatia (SNTSM 35). Cambridge: University Press, 1979.

Hurtado, L. W. "The Jerusalem Collection and the Book of Galatians," Journal for the Study of the New Testament, Issue 2 (Oct. 1979) 53.

Jewett, Robert. "Agitators and the Galatian Congregation," New Testament Studies 17 (1970-1971) 198-212.

Johnson, Robert L. The Letter of Paul to the Galatians (LWC). Austin: R. B. Sweet, 1969.

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Liddell, Henry George; Robert Scott; and Henry Stuart Jones. A Greek English Lexicon . Oxford: Clarendon Press, 1968.

Lightfoot, J. B. The Epistle of St. Paul to the Galatians. Grand Rapids: Zondervan, 1957 (reprint).

Lohse, Eduard. "proswpolhmyiva," Theological Dictionary of the New Testament (1968) VI:779-780.

Longenecker, Richard N. Galatians (WBC). Dallas: Word, 1990.

Matera, Frank J. Galatians (Sacra Pagina). Collegeville, MN: Liturgical Press, 1992.

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Metzger, Bruce M. A Textual Commentary on the Greek New Testament . London: United Bible Societies, 1971.

Michaelis, Wilhelm. "pavqhma," Theological Dictionary of the New Testament (1967) V:930-935.

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Moulton, James Hope. A Grammar of New Testament Greek . Edinburgh: T. & T. Clark, 1963.

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Müller, Dietrich. "Apostle," Dictionary of New Testament Theology (1975) I:126-135.

Parker, Pierson. "Once More, Acts and Galatians." Journal of Biblical Literature 86 (1967) 175-180.

Pinnock, Clark H. Truth on Fire: The Message of Galatians . Grand Rapids: Baker, 1972.

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Ramsay, W. M. St. Paul the Traveller and the Roman Citizen . Grand Rapids: Baker, 1949 (reprint).

Ridderbos, Herman N. The Epistle of Paul to the Churches of Galatia (NICNT). Grand Rapids: Eerdmans, 1953.

Sampley, J. Paul. "'Before God, I do not lie' (Gal 1:20): Paul's Self-Defence in the Light of Roman Legal Praxis." New Testament Studies 23 (1977) 477-482.

Stauffer, Ethelbert. "ajgapavw," Theological Dictionary of the New Testament (1964) I:35-55.

Stein, Robert H. "Wine-Drinking in New Testament Times," Christianity Today (June 20, 1975) 9-11.

Stott, J. R. W. The Message of Galatians . Downers Grove: InterVarsity, 1968.

Strelan, J. G. "Burden-Bearing and the Law of Christ: A Re-examination of Galatians 6:2," Journal of Biblical Literature 94 (1975) 266-276.

Stumpff, Albrecht. "zh'lo"," Theological Dictionary of the New Testament (1964) II:877-888.

Trench, R. C. Synonyms of the New Testament . Grand Rapids: Baker, 1953 (reprint).

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Weiss, Konrad. "crhstov"," Theological Dictionary of the New Testament (1974) IX:483-492.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDF Blass-Debrunner-Funk Greek Grammar

CT Christianity Today

ExpT Expository Times

DNTT Dictionary of the New Testament, by Colin Brown

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

JTS Journal of Theological Studies

KJV King James Version

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

NEB New English Bible

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TrinJ Trinity Journal

-College Press New Testament Commentary: with the NIV

College: Galatians (Outline)

OUTLINE

I. AUTHORITY: The Apostolic Gospel - 1:1-2:21

A. Greeting - 1:1-5

B. Paul's Astonishment - 1:6-10

C. Paul's Call by God - 1:11-17

D. Paul's Brief Meeting with Leaders - 1:18-24

E. Showdown: Conference in Jerusalem - 2:1-5

F. Apostolic Agreement - 2:6-10

G. Showdown: Conflict in Antioch - 2:11-14

H. Apostolic Conclusion - 2:15-21

II. ARGUMENTS: Law Vs. Faith - 3:1-4:31

A. Argument One: Receiving the Spirit - 3:1-5

B. Argument Two: Abraham - 3:6-9

C. Argument Three: The Curse - 3:10-14

D. Argument Four: A Human Covenant - 3:15-22

E. Argument Five: The Child-Keeper - 3:23-4:7

1. The Job of the Child-Keeper - 3:23-25

2. The Benefits for the Children - 3:26-29

3. The Full Rights of the Children - 4:1-7

4. The Folly of Turning Back - 4:8-11

F. Argument Six: Paul's Personal Plea - 4:12-20

1. Paul's Former Welcome - 4:12-16

2. Paul's Present Pains - 4:17-20

G. Argument Seven: Allegory of Hagar & Sarah - 4:21-31

III. APPLICATION: Living for Freedom - 5:1-6:18

A. Freedom or a Yoke? - 5:1-6

B. The Yeast of the Agitators - 5:7-12

C. The Essence of Law and Love - 5:13-15

D. The Acts of the Sinful Nature - 5:16-21

E. The Fruit of the Spirit - 5:22-26

F. The Law of Christ - 6:1-6

G. The Harvest of the Spirit - 6:7-10

H. Paul's Own Conclusion - 6:11-18

-College Press New Testament Commentary: with the NIV