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■ 갈라디아서 2장
1. 십사 년 후에 내가 바나바와 함께 디도를 데리고 다시 예루살렘에 올라갔노니
Then fourteen years after I went up again to Jerusalem with Barnabas , and took Titus with me also .
2. 계시를 인하여 올라가 내가 이방 가운데서 전파하는 복음을 저희에게 제출하되 유명한 자들에게 사사로이 한 것은 내가 달음질하는 것이나 달음질한 것이 헛되지 않게 하려 함이라
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 , in vain .
3. 그러나 나와 함께 있는 헬라인 디도라도 억지로 할례를 받게 아니하였으니
But neither Titus , who was with me , being a Greek , was compelled to be circumcised :
4. 이는 가만히 들어온 거짓 형제 까닭이라 저희가 가만히 들어온 것은 그리스도 예수 안에서 우리의 가진 자유를 엿보고 우리를 종으로 삼고자 함이로되
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. 우리가 일시라도 복종치 아니하였으니 이는 복음의 진리로 너희 가운데 항상 있게 하려 함이라
To whom we gave place by subjection , no, not for an hour ; that the truth of the gospel might continue with you .
6. 유명하다는 이들 중에 (본래 어떤 이들이든지 내게 상관이 없으며 하나님은 사람의 외모를 취하지 아니하시나니) 저 유명한 이들은 내게 더하여 준 것이 없고
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. 도리어 내가 무할례자에게 복음 전함을 맡기를 베드로가 할례자에게 맡음과 같이 한 것을 보고
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. 베드로에게 역사하사 그를 할례자의 사도로 삼으신 이가 또한 내게 역사하사 나를 이방인에게 사도로 삼으셨느니라
(For he that wrought effectually in Peter to the apostleship of the circumcision , the same was mighty in me toward the Gentiles :)
9. 또 내게 주신 은혜를 알므로 기둥 같이 여기는 야고보와 게바와 요한도 나와 바나바에게 교제의 악수를 하였으니 이는 우리는 이방인에게로, 저희는 할례자에게로 가게 하려 함이라
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. 다만 우리에게 가난한 자들 생각하는 것을 부탁하였으니 이것을 나도 본래 힘써 행하노라
Only they would that we should remember the poor ; the same which I also was forward to do .
11. 게바가 안디옥에 이르렀을 때에 책망할 일이 있기로 내가 저를 면책하였노라
But when Peter was come to Antioch , I withstood him to the face , because he was to be blamed .
12. 야고보에게서 온 어떤 이들이 이르기 전에 게바가 이방인과 함께 먹다가 저희가 오매 그가 할례자들을 두려워하여 떠나 물러가매
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. 남은 유대인들도 저와 같이 외식하므로 바나바도 저희의 외식에 유혹되었느니라
And the other Jews dissembled likewise with him ; insomuch that Barnabas also was carried away with their dissimulation .
14. 그러므로 나는 저희가 복음의 진리를 따라 바로 행하지 아니함을 보고 모든 자 앞에서 게바에게 이르되 네가 유대인으로서 이방을 좇고 유대인답게 살지 아니하면서 어찌하여 억지로 이방인을 유대인답게 살게 하려느냐 하였노라
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. 우리는 본래 유대인이요 이방 죄인이 아니로되
We who are Jews by nature , and not sinners of the Gentiles ,
16. 사람이 의롭게 되는 것은 율법의 행위에서 난 것이 아니요 오직 예수 그리스도를 믿음으로 말미암는 줄 아는 고로 우리도 그리스도 예수를 믿나니 이는 우리가 율법의 행위에서 아니고 그리스도를 믿음으로써 의롭다 함을 얻으려 함이라 율법의 행위로서는 의롭다 함을 얻을 육체가 없느니라
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. 만일 우리가 그리스도 안에서 의롭게 되려 하다가 죄인으로 나타나면 그리스도께서 죄를 짓게 하는 자냐 결코 그럴 수 없느니라
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. 만일 내가 헐었던 것을 다시 세우면 내가 나를 범법한 자로 만드는 것이라
For if I build again the things which I destroyed , I make myself a transgressor .
19. 내가 율법으로 말미암아 율법을 향하여 죽었나니 이는 하나님을 향하여 살려 함이니라
For I through the law am dead to the law , that I might live unto God .
20. 내가 그리스도와 함께 십자가에 못 박혔나니 그런즉 이제는 내가 산 것이 아니요 오직 내 안에 그리스도께서 사신 것이라 이제 내가 육체 가운데 사는 것은 나를 사랑하사 나를 위하여 자기 몸을 버리신 하나님의 아들을 믿는 믿음 안에서 사는 것이라
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. 내가 하나님의 은혜를 폐하지 아니하노니 만일 의롭게 되는 것이 율법으로 말미암으면 그리스도께서 헛되이 죽으셨느니라
I do not frustrate the grace of God : for if righteousness come by the law , then Christ is dead in vain .
■ 주석 보기
【갈2:1 JFB】갈2:1-21. 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.
1. 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 행15:1-4 (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 (갈3:3; 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" (갈5:4), [Paley].
Titus … also—specified on account of what follows as to him, in 갈2:3. Paul and Barnabas, and others, were deputed by the Church of Antioch (행15:2) to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Christians.
【갈2:1 CWC】Paul defends his authority in five ways. On the ground of
1. His Divine call, 1:1.
2. His Divine revelation of the Gospel, 1:11, 12.
3. His independence of the other apostles, 1:15-24.
4. His endorsement by the church, 2:1-10.
5. His rebuke of Peter, 2:11-14.
Speaking of his Divine call, some would say that his reference to manmade apostles has an application to the choice of Matthias in Acts 1, though there may be a question about this. In like manner, his reference to the way in which he received the revelation of the Gospel recalls the circumstances of his conversion in Acts 9, as well as the experience referred to in verses 17 and 18 of this chapter. In the section treating of his endorsement by the church there is an allusion (chapter 2:1, 2), to the journey and its results spoken of in Acts 15 at the time of the first general council of the church to settle the question of justification. Particular attention should be called to his bold and consistent attitude with reference to the circumcision of Titus (3-5), an allusion to which was made in our study of the Acts. It is noticeable, too, that Paul makes as much of his final endorsement by the church as of his independence of the leaders of the church prior thereto. He would give his adversaries no advantage over him, as if they should say he were too independent and could not be acknowledged by them until he had received the acknowledgment of the accepted authorities. His rebuke of Peter shows him to have been naturally the stronger character of the two, and in consideration of the fact that Peter was doubtless being quoted by his opponents, proves a convincing argument for his own authority.
In verse 17 of chapter 2, the Scofield Bible has this illuminating footnote: "If we Jews, in seeking to be justified by faith in Christ, take our places as mere sinners like the Gentiles, is it therefore Christ who makes us sinners? By no means. It is by putting ourselves again under law after seeking justification through Christ, that we act as if we were still unjustified sinners, seeking to become righteous through law-works."
【갈2:1 MHCC】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.
【갈2:2 JFB】2. by revelation—not from being absolutely dependent on the apostles at Jerusalem, but by independent divine "revelation." Quite consistent with his at the same time, being a deputy from the Church of Antioch, as 행15:2 states. He by this revelation was led to suggest the sending of the deputation. Compare the case of Peter being led by vision, and at the same time by Cornelius' messengers, to go to Cæsarea, 행10:1-22.
I … communicated unto them—namely, "to the apostles and elders" (행15:2): to the apostles in particular (갈2:9).
privately—that he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council (행15:1-29). It was necessary that the Jerusalem apostles should know beforehand that the Gospel Paul preached to the Gentiles was the same as theirs, and had received divine confirmation in the results it wrought on the Gentile converts. He and Barnabas related to the multitude, not the nature of the doctrine they preached (as Paul did privately to the apostles), but only the miracles vouchsafed in proof of God's sanctioning their preaching to the Gentiles (행15:12).
to them … of reputation—James, Cephas, and John, and probably some of the "elders"; 갈2:6, "those who seemed to be somewhat."
lest, &c.—"lest I should be running, or have run, in vain"; that is, that they might see that I am not running, and have not run, in vain. Paul does not himself fear lest he be running, or had run, in vain; but lest he should, if he gave them no explanation, seem so to them. His race was the swift-running proclamation of the Gospel to the Gentiles (compare "run," Margin, for "Word … have free course," 살후3:1). His running would have been in vain, had circumcision been necessary, since he did not require it of his converts.
【갈2:3 JFB】3. But—So far were they from regarding me as running in vain, that "not even Titus who was with me, who was a Greek (and therefore uncircumcised), was compelled to be circumcised." So the Greek should be translated. The "false brethren," 갈2:4 ("certain of the sect of the Pharisees which believed," 행15:5), demanded his circumcision. The apostles, however, constrained by the firmness of Paul and Barnabas (갈2:5), did not compel or insist on his being circumcised. Thus they virtually sanctioned Paul's course among the Gentiles and admitted his independence as an apostle: the point he desires to set forth to the Galatians. Timothy, on the other hand, as being a proselyte of the gate, and son of a Jewess (행16:1), he circumcised (행16:3). Christianity did not interfere with Jewish usages, regarded merely as social ordinances, though no longer having their religious significance, in the case of Jews and proselytes, while the Jewish polity and temple still stood; after the overthrow of the latter, those usages naturally ceased. To have insisted on Jewish usages for Gentile converts, would have been to make them essential parts of Christianity. To have rudely violated them at first in the case of Jews, would have been inconsistent with that charity which (in matters indifferent) is made all things to all men, that by all means it may win some (고전9:22; compare 롬14:1-7, 13-23). Paul brought Titus about with him as a living example of the power of the Gospel upon the uncircumcised heathen.
【갈2:4 JFB】4. And that—that is, What I did concerning Titus (namely, by not permitting him to be circumcised) was not from contempt of circumcision, but "on account of the false brethren" (행15:1, 24) who, had I yielded to the demand for his being circumcised, would have perverted the case into a proof that I deemed circumcision necessary.
unawares—"in an underhand manner brought in."
privily—stealthily.
to spy out—as foes in the guise of friends, wishing to destroy and rob us of
our liberty—from the yoke of the ceremonial law. If they had found that we circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles.
bring us into bondage—The Greek future implies the certainty and continuance of the bondage as the result.
【갈2:5 JFB】5.Greek, "To whom not even for an hour did we yield by subjection." Alford renders the Greek article, "withTHE subjection required of us." The sense rather is, We would willingly have yielded for love [Bengel] (if no principle was at issue), but not in the way of subjection, where "the truth of the Gospel" (갈2:14; 골1:5) was at stake (namely, the fundamental truth of justification by faith only, without the works of the law, contrasted with another Gospel, 갈1:6). Truth precise, unaccommodating, abandons nothing that belongs to itself, admits nothing that is inconsistent with it [Bengel].
might continue with you—Gentiles. We defended for your sakes your true faith and liberties, which you are now renouncing.
【갈2:6 JFB】6.Greek, "From those who," &c. He meant to complete the sentence with "I derived no special advantage"; but he alters it into "they … added nothing to me."
accepteth—so as to show any partiality; "respecteth no man's person" (엡6:9).
seemed to be somewhat—that is, not that they seemed to be what they were not, but "were reputed as persons of some consequence"; not insinuating a doubt but that they were justly so reputed.
in conference added—or "imparted"; the same Greek as in 갈1:16, "I conferred not with flesh and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I already knew. This proves to the Galatians his independence as an apostle.
【갈2:7 JFB】7. contrariwise—on the contrary. So far from adding any new light to ME, THEY gave in THEIR adhesion to the new path on which Barnabas and I, by independent revelation, had entered. So far from censuring, they gave a hearty approval to my independent course, namely, the innovation of preaching the Gospel without circumcision to the Gentiles.
when they saw—from the effects which I showed them, were "wrought" (갈2:8; 행15:12).
was committed unto me—Greek, "I was entrusted with."
gospel of the uncircumcision—that is, of the Gentiles, who were to be converted without circumcision being required.
circumcision … unto Peter—Peter had originally opened the door to the Gentiles (행10:1-48; 15:7). But in the ultimate apportionment of the spheres of labor, the Jews were assigned to him (compare 벧전1:1). So Paul on the other hand wrote to the Hebrews (compare also 골4:11), though his main work was among the Gentiles. The non-mention of Peter in the list of names, presciently through the Spirit, given in the sixteenth chapter of Romans, shows that Peter's residence at Rome, much more primacy, was then unknown. The same is palpable from the sphere here assigned to him.
【갈2:8 JFB】8. he—God (고전12:6).
wrought effectually—that is, made the preached word efficacious to conversion, not only by sensible miracles, but by the secret mighty power of the Holy Ghost.
in Peter—Ellicott and others, translate, "For Peter." Grotius translates as English Version.
to—with a view to.
was mighty—Translate as before, the Greek being the same, "wrought effectually."
in me—"for (or 'in') me also."
【갈2:9 JFB】9. James—placed first in the oldest manuscripts, even before Peter, as being bishop of Jerusalem, and so presiding at the council (행15:1-29). He was called "the Just," from his strict adherence to the law, and so was especially popular among the Jewish party though he did not fall into their extremes; whereas Peter was somewhat estranged from them through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament: to James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door to the Gentiles but who was Judaically disposed, the Jews of the dispersion; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned into an utterly opposite direction, the Gentiles. Not separately and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The twelve foundation-stones of various colors are joined together to the one great foundation-stone on which they rest (고전3:11; 계21:14, 19, 20). John had got an intimation in Jesus' lifetime of the admission of the Gentiles (요12:20-24).
seemed—that is, were reputed to be (see on 갈2:2 and 갈2:6) pillars, that is, weighty supporters of the Church (compare 잠9:1; 계3:12).
perceived the grace … given unto me—(벧후3:15).
gave to me and Barnabas the right hands of fellowship—recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase, 애5:6; 겔17:18.
heathen—the Gentiles.
【갈2:10 JFB】10. remember the poor—of the Jewish Christians in Judea, then distressed. Paul and Barnabas had already done so (행11:23-30).
the same—the very thing.
I … was forward—or "zealous" (행24:17; 롬15:25; 고전16:1; 고후8:1-9:15). Paul was zealous for good works, while denying justification by them.
【갈2:11 JFB】11. Peter—"Cephas" in the oldest manuscripts Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of Peter's supremacy. The apostles were not always inspired; but were so always in writing the Scriptures. If then the inspired men who wrote them were not invariably at other times infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed in matters of opinion.
come to Antioch—then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name "Christians" was first given (행11:20, 26), and where Peter is said to have been subsequently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised—that was the question settled at the Jerusalem council just before—but whether the Gentile Christians were to be admitted to social intercourse with the Jewish Christians without conforming to the Jewish institution. The Judaizers, soon after the council had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering in of the Gentiles (행11:20-26), to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jewish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude (행15:19).
to be blamed—rather, "(self)-condemned"; his act at one time condemning his contrary acting at another time.
【갈2:11 MHCC】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.
【갈2:12 JFB】12. certain—men: perhaps James' view (in which he was not infallible, any more than Peter) was that the Jewish converts were still to observe Jewish ordinances, from which he had decided with the council the Gentiles should be free (행15:19). Neander, however, may be right in thinking these self-styled delegates from James were not really from him. 행15:24 favors this. "Certain from James," may mean merely that they came from the Church at Jerusalem under James' bishopric. Still James' leanings were to legalism, and this gave him his influence with the Jewish party (행21:18-26).
eat with … Gentiles—as in 행10:10-20, 48, according to the command of the vision (행11:3-17). Yet after all, this same Peter, through fear of man (잠29:25), was faithless to his own so distinctly avowed principles (행15:7-11). We recognize the same old nature in him as led him, after faithfully witnessing for Christ, yet for a brief space, to deny Him. "Ever the first to recognize, and the first to draw back from great truths" [Alford]. An undesigned coincidence between the Gospels and the Epistle in the consistency of character as portrayed in both. It is beautiful to see how earthly misunderstandings of Christians are lost in Christ. For in 벧후3:15, Peter praises the very Epistles of Paul which he knew contained his own condemnation. Though apart from one another and differing in characteristics, the two apostles were one in Christ.
withdrew—Greek, "began to withdraw," &c. This implies a gradual drawing back; "separated," entire severance.
【갈2:13 JFB】13. the other—Greek, "the rest."
Jews—Jewish Christians.
dissembled likewise—Greek, "joined in hypocrisy," namely, in living as though the law were necessary to justification, through fear of man, though they knew from God their Christian liberty of eating with Gentiles, and had availed themselves of it already (행11:2-17). The case was distinct from that in 고전8:1-10:33; 롬14:1-23. It was not a question of liberty, and of bearing with others' infirmities, but one affecting the essence of the Gospel, whether the Gentiles are to be virtually "compelled to live as do the Jews," in order to be justified (갈2:14).
Barnabas also—"Even Barnabas": one least likely to be led into such an error, being with Paul in first preaching to the idolatrous Gentiles: showing the power of bad example and numbers. In Antioch, the capital of Gentile Christianity and the central point of Christian missions, the controversy first arose, and in the same spot it now broke out afresh; and here Paul had first to encounter the party that afterwards persecuted him in every scene of his labors (행15:30-35).
【갈2:14 JFB】14. walked not uprightly—literally, "straight": "were not walking with straightforward steps." Compare 갈6:16.
truth of the gospel—which teaches that justification by legal works and observances is inconsistent with redemption by Christ. Paul alone here maintained the truth against Judaism, as afterwards against heathenism (딤후4:16, 17).
Peter—"Cephas" in the oldest manuscripts
before … all—(딤전5:20).
If thou, &c.—"If thou, although being a Jew (and therefore one who might seem to be more bound to the law than the Gentiles), livest (habitually, without scruple and from conviction, 행15:10, 11) as a Gentile (freely eating of every food, and living in other respects also as if legal ordinances in no way justify, 갈2:12), and not as a Jew, how (so the oldest manuscripts read, for 'why') is it that thou art compelling (virtually, by thine example) the Gentiles to live as do the Jews?" (literally, to Judaize, that is, to keep the ceremonial customs of the Jews: What had been formerly obedience to the law, is now mere Judaism). The high authority of Peter would constrain the Gentile Christians to regard Judaizing as necessary to all, since Jewish Christians could not consort with Gentile converts in communion without it.
【갈2:15 JFB】15, 16. Connect these verses together, and read with most of the oldest manuscripts "But" in the beginning of 갈2:16: "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 갈2:15, 'we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c.
【갈2:15 MHCC】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.
【갈2:16 JFB】16. not justified by the works of the law—as the GROUND of justification. "The works of the law" are those which have the law for their object—which are wrought to fulfil the law [Alford].
but by—Translate, "But only (in no other way save) through faith in Jesus Christ," as the MEAN and instrument of justification.
Jesus Christ—In the second case, read with the oldest manuscripts, "Christ Jesus," the Messiahship coming into prominence in the case of Jewish believers, as "Jesus" does in the first case, referring to the general proposition.
justified by the faith of Christ—that is, by Christ, the object of faith, as the ground of our justification.
for by the works of the law shall no flesh be justified—He rests his argument on this as an axiom in theology, referring to 시143:2, "Moses and Jesus Christ; The law and the promise; Doing and believing; Works and faith; Wages and the gift; The curse and the blessing—are represented as diametrically opposed" [Bengel]. The moral law is, in respect to justification, more legal than the ceremonial, which was an elementary and preliminary Gospel: So "Sinai" (갈4:24), which is more famed for the Decalogue than for the ceremonial law, is made pre-eminently the type of legal bondage. Thus, justification by the law, whether the moral or ceremonial, is excluded (롬3:20).
【갈2:17 JFB】17.Greek, "But if, seeking to be justified IN (that is, in believing union with) Christ (who has in the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (in your and my former communion with Gentiles) sinners (such as from the Jewish standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves in the same category as the Gentiles, who, being without the law, are, in the Jewish view, "sinners," 갈2:15), is therefore Christ, the minister of sin?" (Are we to admit the conclusion, in this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are "without the law," 롬2:14; 고전9:21; and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result in it. The whole sin lies, not with Christ, but with him who would necessitate such a blasphemous inference. But his false theory, though "seeking" from Christ, we have not "found" salvation (in contradiction to Christ's own words, 마7:7), but "have been ourselves also (like the Gentiles) found" to be "sinners," by having entered into communion with Gentiles (갈2:12).
【갈2:18 JFB】18.Greek, "For if the things which I overthrew (by the faith of Christ), those very things I build up again (namely, legal righteousness, by subjecting myself to the law), I prove myself (literally, 'I commend myself') a transgressor." Instead of commending yourself as you sought to do (갈2:12, end), you merely commend yourself as a transgressor. The "I" is intended by Paul for Peter to take to himself, as it is his case, not Paul's own, that is described. A "transgressor" is another word for "sinner" (in 갈2:17), for "sin is the transgression of the law." You, Peter, by now asserting the law to be obligatory, are proving yourself a "sinner," or "transgressor," in your having set it aside by living as the Gentiles, and with them. Thus you are debarred by transgression from justification by the law, and you debar yourself from justification by Christ, since in your theory He becomes a minister of sin.
【갈2:19 JFB】19. Here Paul seems to pass from his exact words to Peter, to the general purport of his argument on the question. However, his direct address to the Galatians seems not to be resumed till 갈3:1, "O foolish Galatians," &c.
For—But I am not a "transgressor" by forsaking the law. "For," &c. Proving his indignant denial of the consequence that "Christ is the minister of sin" (갈2:17), and of the premises from which it would follow. Christ, so far from being the minister of sin and death, is the establisher of righteousness and life. I am entirely in Him [Bengel].
I—here emphatical. Paul himself, not Peter, as in the "I" (갈2:18).
through the law—which was my "schoolmaster to bring me to Christ" (갈3:24); both by its terrors (갈3:13; 롬3:20) driving me to Christ, as the refuge from God's wrath against sin, and, when spiritually understood, teaching that itself is not permanent, but must give place to Christ, whom it prefigures as its scope and end (롬10:4); and drawing me to Him by its promises (in the prophecies which form part of the Old Testament law) of a better righteousness, and of God's law written in the heart (신18:15-19; 렘31:33; 행10:43).
am dead to the law—literally, "I died to the law," and so am dead to it, that is, am passed from under its power, in respect to non-justification or condemnation (골2:20; 롬6:14; 7:4, 6); just as a woman, once married and bound to a husband, ceases to be so bound to him when death interposes, and may be lawfully married to another husband. So by believing union to Christ in His death, we, being considered dead with Him, are severed from the law's past power over us (compare 갈6:14; 고전7:39; 롬6:6-11; 벧전2:24).
live unto God—(롬6:11; 고후5:15; 벧전4:1, 2).
【갈2:20 JFB】20. I am crucified—literally, "I have been crucified with Christ." This more particularizes the foregoing. "I am dead" (갈2:19; 빌3:10).
nevertheless I live; yet not I—Greek, "nevertheless I live, no longer (indeed) I." Though crucified I live; (and this) no longer that old man such as I once was (compare 롬7:17). No longer Saul the Jew (갈5:24; 골3:11, but "another man"; compare 삼상10:6). Ellicott and others translate, "And it is no longer I that live, but Christ that liveth in me." But the plain antithesis between "crucified" and "live," requires the translation, "nevertheless."
the life which I now live—as contrasted with my life before conversion.
in the flesh—My life seems to be a mere animal life "in the flesh," but this is not my true life; "it is but the mask of life under which lives another, namely, Christ, who is my true life" [Luther].
I live by the faith, &c.—Greek, "IN faith (namely), that of (that is, which rests on) the Son of God." "In faith," answers by contrast to "in the flesh." Faith, not the flesh, is the real element in which I live. The phrase, "the Son of God," reminds us that His Divine Sonship is the source of His life-giving power.
loved me—His eternal gratuitous love is the link that unites me to the Son of God, and His "giving Himself for me," is the strongest proof of that love.
【갈2:20 MHCC】Here, in his own person, the apostle describes the spiritual or hidden life of a believer. The old man is crucified, 롬6:6, 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.
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