VW-Edition Bible (2010)

1Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me. 2And I went up by revelation, and communicated to them the gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. 3Yet not even Titus who was with me, being a Greek, was compelled to be circumcised. 4And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), 5to whom we did not yield in submission even for an hour, that the truth of the gospel might continue with you. 6But those who seemed to be something (whatever they were, it makes no difference to me; God shows personal regard to no man), those who seemed to be important added nothing to me. 7But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter 8(for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), 9and when Jacob, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. 10They desired only that we should remember the poor, the very thing which I also was eager to do. 11Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; 12for before certain men came from Jacob, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision.  13And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. 14But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to Judaize? 15We who are Jews by nature, and not sinners of the Gentiles, 16knowing that a man is not justified by the works of the Law but through the faith of Jesus Christ, even we believe into Christ Jesus, 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 no flesh shall be justified. 17But if, while we seek to be justified in Christ, we ourselves also are found to be sinners, is Christ therefore a minister of sin? Let it not be. 18For if I build again those things which I destroyed, I confirm myself as a transgressor. 19For I through the Law died to the Law that I might live to God. 20I have been crucified with Christ; it is no longer I who live, but Christ lives 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. 21I do not set aside the grace of God; for if righteousness comes through the Law, then Christ died in vain.


Matthew Henry - Concise Commentary
 1   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.

 11   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.

 15   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.

 20   Here, in his own person, the apostle describes the spiritual or hidden life of a believer. The old man is crucified, Roma 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.