Galates 2

1 Quatorze ans après, je montai de nouveau à Jérusalem avec Barnabas, ayant aussi pris Tite avec moi;
2 et ce fut d'après une révélation que j'y montai. Je leur exposai l'Evangile que je prêche parmi les païens, je l'exposai en particulier à ceux qui sont les plus considérés, afin de ne pas courir ou avoir couru en vain.
3 Mais Tite, qui était avec moi, et qui était Grec, ne fut pas même contraint de se faire circoncire.
4 Et cela, à cause des faux frères qui s'étaient furtivement introduits et glissés parmi nous, pour épier la liberté que nous avons en Jésus-Christ, avec l'intention de nous asservir.
5 Nous ne leur cédâmes pas un instant et nous résistâmes à leurs exigences, afin que la vérité de l'Evangile fût maintenue parmi vous.
6 Ceux qui sont les plus considérés-quels qu'ils aient été jadis, cela ne m'importe pas: Dieu ne fait point acception de personnes, - ceux qui sont les plus considérés ne m'imposèrent rien.
7 Au contraire, voyant que l'Evangile m'avait été confié pour les incirconcis, comme à Pierre pour les circoncis, -
8 car celui qui a fait de Pierre l'apôtre des circoncis a aussi fait de moi l'apôtre des païens, -
9 et ayant reconnu la grâce qui m'avait été accordée, Jacques, Céphas et Jean, qui sont regardés comme des colonnes, me donnèrent, à moi et à Barnabas, la main d'association, afin que nous allassions, nous vers les païens, et eux vers les circoncis.
10 Ils nous recommandèrent seulement de nous souvenir des pauvres, ce que j'ai bien eu soin de faire.
11 Mais lorsque Céphas vint à Antioche, je lui résistai en face, parce qu'il était répréhensible.
12 En effet, avant l'arrivée de quelques personnes envoyées par Jacques, il mangeait avec les païens; et, quand elles furent venues, il s'esquiva et se tint à l'écart, par crainte des circoncis.
13 Avec lui les autres Juifs usèrent aussi de dissimulation, en sorte que Barnabas même fut entraîné par leur hypocrisie.
14 Voyant qu'ils ne marchaient pas droit selon la vérité de l'Evangile, je dis à Céphas, en présence de tous: Si toi qui es Juif, tu vis à la manière des païens et non à la manière des Juifs, pourquoi forces-tu les païens à judaïser?
15 Nous, nous sommes Juifs de naissance, et non pécheurs d'entre les païens.
16 Néanmoins, sachant que ce n'est pas par les oeuvres de la loi que l'homme est justifié, mais par la foi en Jésus-Christ, nous aussi nous avons cru en Jésus-Christ, afin d'être justifiés par la foi en Christ et non par les oeuvres de la loi, parce que nulle chair ne sera justifiée par les oeuvres de la loi.
17 Mais, tandis que nous cherchons à être justifiés par Christ, si nous étions aussi nous-mêmes trouvés pécheurs, Christ serait-il un ministre du péché? Loin de là!
18 Car, si je rebâtis les choses que j'ai détruites, je me constitue moi-même un transgresseur,
19 car c'est par la loi que je suis mort à la loi, afin de vivre pour Dieu.
20 J'ai été crucifié avec Christ; et si je vis, ce n'est plus moi qui vis, c'est Christ qui vit en moi; si je vis maintenant dans la chair, je vis dans la foi au Fils de Dieu, qui m'a aimé et qui s'est livré lui-même pour moi.
21 Je ne rejette pas la grâce de Dieu; car si la justice s'obtient par la loi, Christ est donc mort en vain.

Galates 2 Commentary

Chapter 2

The apostle declares his being owned as an apostle of the Gentiles. (1-10) He had publicly opposed Peter for judaizing. (11-14) And from thence he enters upon the doctrine of justification by faith in Christ, without the works of the law. (15-21)

Verses 1-10 Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. This doctrine would be ungrateful to many, yet he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the gospel would be reflected upon. Though Paul conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is not ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of Christian charity, which we should extend to all the disciples of Christ.

Verses 11-14 Notwithstanding Peter's character, yet, when Paul saw him acting so as to hurt the truth of the gospel and the peace of the church, he was not afraid to reprove him. When he saw that Peter and the others did not live up to that principle which the gospel taught, and which they professed, namely, That by the death of Christ the partition wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force; as Peter's offence was public, he publicly reproved him. There is a very great difference between the prudence of St. Paul, who bore with, and used for a time, the ceremonies of the law as not sinful, and the timid conduct of St. Peter, who, by withdrawing from the Gentiles, led others to think that these ceremonies were necessary.

Verses 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.

Verses 20-21 Here, in his own person, the apostle describes the spiritual or hidden life of a believer. The old man is crucified, ( Romans 6:6 ) , but the new man is living; sin is mortified, and grace is quickened. He has the comforts and the triumphs of grace; yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence on Christ. Hence it is, that though he lives in the flesh, yet he does not live after the flesh. Those who have true faith, live by that faith; and faith fastens upon Christ's giving himself for us. He loved me, and gave himself for me. As if the apostle said, The Lord saw me fleeing from him more and more. Such wickedness, error, and ignorance were in my will and understanding, that it was not possible for me to be ransomed by any other means than by such a price. Consider well this price. Here notice the false faith of many. And their profession is accordingly; they have the form of godliness without the power of it. They think they believe the articles of faith aright, but they are deceived. For to believe in Christ crucified, is not only to believe that he was crucified, but also to believe that I am crucified with him. And this is to know Christ crucified. Hence we learn what is the nature of grace. God's grace cannot stand with man's merit. Grace is no grace unless it is freely given every way. The more simply the believer relies on Christ for every thing, the more devotedly does he walk before Him in all his ordinances and commandments. Christ lives and reigns in him, and he lives here on earth by faith in the Son of God, which works by love, causes obedience, and changes into his holy image. Thus he neither abuses the grace of God, nor makes it in vain.

Chapter Summary


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, Ga 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, Ga 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, Ga 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, Ga 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, Ga 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, Ga 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, Ga 2:7-9 nor did they give him and Barnabas anything in charge, but only to remember the poor, to which he was forward enough of himself, Ga 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, Ga 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, Ga 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, Ga 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, Ga 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 Ps 149:2, Ga 2:5,16 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, Ga 2:17 and by observing that this would build up what he had destroyed, Ga 2:18 besides, he argues the contrary from his being dead to the law, that he might live unto God, Ga 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, Ga 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, Ga 2:21.

Galates 2 Commentaries