Matthew Henry Commentary Galatians 2

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 unwelcome to many, yet he was not afraid to profess it. His concern was that the success of his past labors might be diminished, or his future usefulness hindered. While we simply depend upon God for success in our labors, we should use every proper caution to remove mistakes and to guard against opposers.

There are things that may lawfully be complied with, yet when they cannot be done without betraying the truth, they ought to be refused. We must not yield to any conduct by which the truth of the gospel would be discredited. Though Paul conversed with the other apostles, he did not receive any addition to his knowledge or authority from them. Perceiving the grace given to him, they gave to him and Barnabas the right hand of fellowship, by which they acknowledged that he was appointed to the honor and office of an apostle just as they themselves were.

They agreed that these two should go to the Gentiles, while they continued to preach to the Jews, judging it consistent with the mind of Christ to divide their work in this way. Here we learn that the gospel is not ours, but God's, and that humans are only its keepers; for this we are to praise God. The apostle showed his charitable disposition and how ready he was to acknowledge the Jewish converts as brethren, though many would hardly grant the same favor to the converted Gentiles; but a mere difference of opinion was no reason for him not to help them.

In this is a pattern of Christian charity, which we should extend to all the disciples of Christ.

Despite Peter's character, when Paul saw him acting in a way that harmed the truth of the gospel and the peace of the church, he was not afraid to rebuke him. Paul saw that Peter and the others were not living up to the principle that the gospel taught and that they professed—namely, that by the death of Christ the dividing wall between Jew and Gentile had been taken down, and the observance of the Mosaic law was no longer in force; as Peter's offense was public, Paul publicly rebuked him.

There is a very significant 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 believe that these ceremonies were necessary.

Paul, having thus shown he was not inferior to any apostle, not even to Peter himself, speaks of the great foundational doctrine of the gospel. Why did we believe in Christ? Was it not so 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 for this declaration undoubtedly arose from the ceremonial law, but the argument is just as strong against all dependence upon the works of the moral law regarding justification.

To give 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 dishonorable to Christ and also very hurtful to them. By considering the law itself, Paul saw that justification was not to be expected by its works, and that there was now no further need for its sacrifices and cleansings, since they were done away in Christ, by His offering Himself up as a sacrifice for us.

Paul did not hope or fear anything from the law, any more than a dead man does from enemies. But the effect was not a careless, lawless life. This was necessary so that he might live to God and be devoted to Him through the motives and grace of the gospel. It is not a new prejudice, though a most unjust one, that the doctrine of justification by faith alone tends to encourage people in sin.

This is not so; for to use free grace, or its doctrine, as an occasion to live in sin is to try to make Christ the minister of sin, a thought at which all Christian hearts would shudder.

Here, in his own person, the apostle describes the spiritual or hidden life of a believer. The old man is crucified (Romans 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. Therefore, although 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. It is 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 this price well.

Notice here 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 correctly, 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.

Thus 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 in every way. The more simply the believer relies on Christ for everything, the more devotedly he walks 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 him into his holy image.

Thus he neither abuses the grace of God, nor makes it in vain.