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Galatians Chapter 2

Galatians 2:1
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.

Galatians 2:2
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.

Galatians 2:4
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.

Galatians 2:5
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
    (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.

Galatians 2:7
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

Galatians 2:9
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

    (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.

Galatians 2:11
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.

Galatians 2:12
2:12 {2} 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

 (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.

Galatians 2:13
2:13 And the other Jews dissembled likewise with him; insomuch
     that Barnabas also was {k} carried away with their

     (k) By example rather than by judgment.

Galatians 2:14
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
     (n) He says they were forced who lived as Jews by Peter's

Galatians 2:15
2:15 {3} 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.

Galatians 2:16
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.

Galatians 2:17
2:17 {4} 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
     (s) He goes from justification to sanctification, which is
         another benefit we receive from Christ, if we lay hold
         of him by faith.

Galatians 2:19
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; Romans 7:10-11.

Galatians 2:20
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.

Galatians 2:21
2:21 {5} I do not frustrate the grace of God: for if
     righteousness [come] by the law, then Christ is dead {e} in

 (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.

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