2:1 Then 1 fourteen years after I went up again to Jerusalem
with Barnabas, and took Titus with [me] also.
(1) Now he shows how he agrees with the apostles, with whom he
grants that he conferred concerning his Gospel which he
taught among the Gentiles, fourteen years after his
conversion. And they permitted it in such a way, that they
did not force his companion Titus to be circumcised,
although some tormented themselves in this, who
traitorously laid wait against him, but in vain. Neither
did they add the least amount that might be to the doctrine
which he had preached, but rather they gave to him and
Barnabas the right hand of fellowship, and acknowledged
them as apostles appointed by the Lord to the Gentiles.
2:2 And I went up by revelation, and communicated unto them that
gospel which I preach among the Gentiles, but privately to
them which were of reputation, lest by any means I should
run, or had run, a in vain.
(a) Unfruitful, for as touching his doctrine, Paul does not
doubt it, but because there were certain reports being
spread about him, that he was of another opinion than
the rest of the apostles were, which thing might have
hindered the course of the Gospel. Therefore he labours
to remedy this dangerous situation.
2:4 And that because of b 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:
(b) Who by deceit and counterfeit holiness crept in among
the faithful.
2:5 To whom we gave place by c subjection, no, not for an
hour; that the d truth of the gospel might continue with
e you.
(c) By submitting ourselves to them, and betraying our own
liberty.
(d) The true and sincere doctrine of the Gospel, which
remained safe from being corrupted with any of these
men's false doctrines.
(e) Under the Galatian's name, he understands all nations.
2:7 But contrariwise, when they saw that the gospel of the f
uncircumcision was committed unto me, as [the gospel] of the
circumcision [was] unto Peter;
(f) Among the Gentiles, as Peter had to preach it among the
Jews.
2:9 And when James, Cephas, and John, who g seemed to be
pillars, perceived the grace that was given unto me, they
gave to me and Barnabas the right h hands of fellowship;
that we [should go] unto the heathen, and they unto the
circumcision.
(g) Whom alone and only these men count for pillars of the
Church, and whose name they abuse to deceive you.
(h) They gave us their hand to show that we agreed wholly in
the doctrine of the Gospel.
2:11 But when Peter was come to Antioch, I withstood him to the
i face, because he was to be blamed.
(i) Before all men.
2:122 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.
(2) Another most vehement proof of his apostleship, and also of
that doctrine which he had delivered concerning free
justification by faith alone. And it was for this doctrine
alone that he reprehended Peter at Antioch, who offended in
this, in that for the sake of a few Jews who came from
Jerusalem, he played the Jew, and offended the Gentiles who
had believed.
2:13 And the other Jews dissembled likewise with him; insomuch
that Barnabas also was k carried away with their
dissimulation.
(k) By example rather than by judgment.
2:14 But when I saw that they walked not l uprightly according
to the m 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 n compellest
thou the Gentiles to live as do the Jews?
(l) Literally, "with a right foot", which he sets against
halting and hypocrisy, which is a backwards state.
(m) He calls the truth of the Gospel, both the doctrine
itself, and also the use of doctrine, which we call the
practice.
(n) He says they were forced who lived as Jews by Peter's
example.
2:153 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.
2:16 Knowing that a man is not justified by the works of the
law, but by the faith q 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 r no flesh be justified.
(q) In Jesus Christ.
(r) No man, and in this word "flesh" there is a great
force, by which is meant that the nature of man is
utterly corrupt.
2:174 But if, while s we seek to be justified by Christ, we
ourselves also are found sinners, [is] therefore Christ the
minister of sin? God forbid.
(4) Before he goes any further, he meets with the objection
which abhorred this doctrine of free justification by
faith, because, they say, men are by this means withdrawn
from the performing of good works. And in this sort is the
objection: if sinners should be justified through Christ by
faith without the Law, Christ would approve sinners, and
should as it were exhort them to sin by his ministry. Paul
answers that this conclusion is false, because Christ
destroys sin in the believers: for so, he says, do men flee
to Christ through the terror and fear of the Law, that
being acquitted from the curse of the Law and justified
they may be saved by him. And in addition he together
begins in them by little and little that strength and power
of his which destroys sin: to the end that this old man
being abolished by the power of Christ crucified, Christ
may live in them, and they may consecrate themselves to
God. Therefore if any man give himself to sin after he has
received the Gospel, let him not accuse Christ nor the
Gospel, but himself, for he destroys the work of God in
himself.
(s) He goes from justification to sanctification, which is
another benefit we receive from Christ, if we lay hold
of him by faith.
2:19 For I through the law am dead to the t law, that I might
live unto God.
(t) The Law that terrifies the conscience brings us to
Christ, and he alone causes us to indeed die to the
Law, because by making us righteous, he takes away from
us the terror of conscience. And by sanctifying us, he
causes the mortifying of lust in us, so that it cannot
take such occasion to sin by the restraint which the
Law makes, as it did before; (Ro 7:10-11).
2:20 I am crucified with Christ: nevertheless I live; yet not
u I, but Christ liveth in me: and the life which I now
live in the x flesh I live by the faith of the Son of
God, who loved me, and gave himself for me.
(u) The same that I was before.
(x) In this mortal body.
2:215 I do not frustrate the grace of God: for if
righteousness [come] by the law, then Christ is dead e in
vain.
(5) The second argument taken from an absurdity: if men may be
justified by the Law, then it was not necessary for Christ
to die.
(e) For there was no reason why he should do so.
