11 But when Cephas came to Antioch , I opposed him to his face , because he stood condemned . 12 For prior to the coming of certain men from James , he used to eat with the Gentiles ; but when they came , he began to withdraw and hold himself aloof , fearing the party of the circumcision . 13 The rest of the Jews joined him in hypocrisy , with the result that even Barnabas was carried away by their hypocrisy . 14 But when I saw that they were not straightforward about the truth of the gospel , I said to Cephas in the presence of all , "If you, being a Jew , live like the Gentiles and not like the Jews , how is it that you compel the Gentiles to live like Jews ? 15 "We are Jews by nature and not sinners from among the Gentiles ; 16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus , even we have believed in Christ Jesus , so that we may be justified by faith in Christ and not by the works of the Law ; since by the works of the Law no e flesh will be justified .
Matthew Henry's Commentary on Galatians 2:11-16
Commentary on Galatians 2:11-14
(Read Galatians 2:11-14)
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death of Christ the partition wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force; as Peter's offence was public, he publicly reproved him.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.
Commentary on Galatians 2:15-19
(Read Galatians 2:15-19)
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.