Galatians 2:2-21
2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privatelya to them which were of reputation, lest by any means I should run, or had run, in vain.
3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
5 To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.
6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:
7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
10 Only they would that we should remember the poor; the same which I also was forward to do.
11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
15 We who are Jews by nature, and not sinners of the Gentiles,
16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
18 For if I build again the things which I destroyed, I make myself a transgressor.
19 For I through the law am dead to the law, that I might live unto God.
20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
2 Paul's method in Jerusalem seems to have taken into account the low spiritual state and prejudices of the Jewish believers. It would have been practically impossible to impress the whole company with the character and divinity of his commission to the nations, so he singles out the leading brethren and seeks to show them how God has committed a distinct work to him. Peter and James seem to have grasped the essential points which he wished to impress upon them. Peter had had some preparation for this change, through the vision given him in connection with the proselyte Cornelius (Act_15:7-11).
3 Titus was taken along as a test case. If circumcision was essential, then he must submit to it. If it was not essential, then he was to be a living proof that it was not necessary.
7 At the private meeting with those of repute Paul obtained the fullest recognition of his apostleship. James, Cephas and John, who were recognized as the chiefs, acknowledge his commission. This puts Paul on a par with Peter, the chief of the Circumcision apostles. There was a mutual understanding arrived at among them that they would confine themselves to the Circumcision, while Paul and Barnabas went to the nations. This agreement should have kept the judaizing disturbers of the Galatian believers from interfering with them. Paul kept his part of the compact, especially that which concerned the collection for the poor saints in Judea. He brought gifts from the nations. In return they harassed those to whom he had been sent and would have killed him.
11 Paul's third meeting with Peter is most conclusive. At his first meeting he tells Peter of his commission. At his second he gets Peter's recognition. At his third he towers far above him and withstands him to the face. Peter had been taught not to call anyone common or unclean who had the witness of the holy Spirit, so that, when he first came to Antioch, he ate with the uncircumcised. But he was afraid of the Circumcisionists, and changed his attitude when they came down from Jerusalem. What prestige these men had, who could intimidate the very chief of the apostles!
14 Peter's double dealing did not deceive Paul, though he seems to have dragged all the rest of the Jews in Antioch with him, not even excepting Barnabas. Paul is left alone as the champion of the truth. He has far more cause to fear Peter than Peter has to fear his misguided subordinates, but he does not flinch. He exposes Peter's inconsistent conduct. Paul's logic is unanswerable. Peter had been living as the nations. If he was right then the nations were right in living as they did, and the Judaisers were wrong in trying to make Jews out of them. He could not withdraw without incriminating himself.
15 Paul then takes up the case from the standpoint of the Jews who were with him. He and they were justified by the faith of Christ, apart from the law. Should they now voluntarily resume their former relations to the law they would become sinners, and Christ a dispenser of sin, for the law is not laid down for the just but for sinners. In fact, to go back under law would prove either that they had been wrong in leaving it or were wrong in returning to its bondage.
19 Death is the ultimate effect of the law, yet it is also deliverance from law.
20 We have endeavored to transcribe this marvelous compendium of the faith as nearly as possible as it is in the original, for even the order of the words is exquisite. The sentence opens and closes with Christ, and a negative I occupies its center. It may be shown graphically thus:
with Christ have I been crucified,
yet I am living-
no longer I,
but living in me is
Christ.
21 What a contrast between the slavery of the law and the exultant life by faith of the Son of God and the gift of His love!
DOCTRINAL DEFENSE
1 Paul has now finished his personal defense, thereby establishing his own apostleship and the unique character of his evangel, which, far from being derived from Peter, he upholds in spite of Peter.