‏ Galatians 2:11-21

 I resisted him to the face ( κατα προσωπον αυτω αντεστην ). Second aorist active indicative (intransitive) of  ανθιστημ. "I stood against him face to face." In Jerusalem Paul faced Peter as his equal in rank and sphere of work. In Antioch he looked him in the eye as his superior in character and courage.

 Because he stood condemned ( οτ κατεγνωσμενος ην ). Periphrastic past perfect passive of  καταγινοσκω, old verb to know against, to find fault with. In N.T. only here and 1Jo 3:20f.

  For before that certain came from James ( προ του γαρ ελθειν τινας απο Ιακωβου ). The reason ( γαρ ) for Paul's condemnation of Peter. Articular infinitive in the genitive after  προ with the accusative of general reference ( τινας ), "for before the coming as to some from James." Does Paul mean to say that these "certain" ones had been sent by James to Antioch to inspect the conduct of Peter and the other Jewish brethren? Some scholars think so. No doubt these brethren let the idea get out that they were emissaries "from James." But that idea is inconsistent with the position of James as president of the conference and the author of the resolution securing liberty to the Gentile Christians. No doubt these brethren threatened Peter to tell James and the church about his conduct and they reminded Peter of his previous arraignment before the Jerusalem Church on this very charge (Ac 11:1-18). As a matter of fact the Jerusalem Conference did not discuss the matter of social relations between Jews and Gentiles though that was the charge made against Peter (Ac 11:1ff.).

 He did eat with the Gentiles ( μετα των εθνων συνησθιεν ). It was his habit (imperfect tense).

 He drew back ( υπεστελλεν ). Imperfect tense, inchoative action, "he began to draw himself ( εαυτον ) back." Old word  υποστελλω. See middle voice to dissemble (Ac 20:20, 27), to shrink (Heb 10:38).

 Separated himself ( αφωριζεν εαυτον ). Inchoative imperfect again, "began to separate himself" just like a Pharisee (see on 1:15) and as if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid that James might not endorse what he had been doing.

 Fearing them that were of the circumcision ( φοβουμενος τους εκ περιτομης ). This was the real reason for Peter's cowardice. See Ac 11:2 for " ο εκ περιτομης " (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ.

  Dissembled likewise with him ( συνυπεκριθησαν αυτω κα ). First aorist passive indicative of the double compound verb  συνυποκρινομα, a late word often in Polybius, only here in N.T. One example in Polybius means to pretend to act a part with. That idea here would help the case of the rest of the Jews, but does not accord with Paul's presentation.

 Insomuch that even Barnabas ( ωστε κα Βαρναβας ). Actual result expressed by  ωστε and the indicative and  κα clearly means "even."

 Was carried away with their dissimulation ( συναπηχθη αυτων τη υποκρισε ). First aorist passive indicative of  συναπαγω, old verb, in N.T. only here and 2Pe 3:17.  Hυποκρισε is in the instrumental case and can only mean hypocrisy in the bad sense (Mt 23:28), not merely acting a part. It was a solemn moment when Paul saw the Jerusalem victory vanish and even Barnabas desert him as they followed the timid cowardice of Peter. It was Paulus contra mundum in the cause of spiritual freedom in Christ.

  But when I saw ( Αλλ' οτε ειδον ). Paul did see and saw it in time to speak.

 That they walked not uprightly ( οτ ορθοποδουσιν ). Present active indicative retained in indirect discourse, "they are not walking straight."  Ορθοποδεω ( ορθος, straight,  πους, foot). Found only here and in later ecclesiastical writers, though  ορθοποδες βαινοντες does occur.

 According to the truth of the gospel ( προς την αληθειαν του ευαγγελιου ). Just as in 2:5. Paul brought them to face ( προς ) that.

 I said unto Cephas before them all ( ειπον τω Κηφα εμπροσθεν παντων ).

 Being a Jew ( Ιουδαιος υπαρχων, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest.

 As do the Gentiles ( εθνικως ). Late adverb, here only in N.T. Like Gentiles.

 As do the Jews ( Ιουδαικως ). Only here in N.T., but in Josephus.

 To live as do the Jews ( Ιουδαιζειν ). Late verb, only here in the N.T. From  Ιουδαιος, Jew. Really Paul charges Peter with trying to compel (conative present,  αναγκαζεις ) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2Pe 3:15. Paul and Barnabas remained friends (Ac 15:39f.; 1Co 9:6), though they soon separated over John Mark.

  Not sinners of the Gentiles ( ουκ εξ εθνων αμαρτωλο ). The Jews regarded all Gentiles as "sinners" in contrast with themselves (cf. Mt 26:45 "sinners" and Lu 18:32 "Gentiles"). It is not clear whether verses 15-21 were spoken by Paul to Peter or whether Paul is now simply addressing the Galatians in the light of the controversy with Peter. Burton thinks that he is "mentally addressing Peter, if not quoting from what he said to him."

  Is not justified ( ου δικαιουτα ). Present passive indicative of  δικαιοω, an old causative verb from  δικαιος, righteous (from  δικε, right), to make righteous, to declare righteous. It is made like  αξιοω, to deem worthy, and  κοινοω, to consider common. It is one of the great Pauline words along with  δικαιοσυνη, righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see Ro 7). In his first recorded sermon the same contrast is made that we have here (Ac 13:39) with the same word  δικαιοω, employed. It is the heart of his message in all his Epistles. The terms faith ( πιστις ), righteousness ( δικαιοσυνη ), law ( νομος ), works ( εργα ) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form.

 Save ( εαν μη ). Except.

 Even we ( κα ημεις ). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Ac 15:10f.). He quotes Ps 143:2. Paul uses  δικαιοσυνη in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. Ro 1-5. (2) Sanctification. Actual goodness as the result of living with and for Christ. Ro 6-8. The same plan exists for Jew and Gentile.

  We ourselves were found sinners ( ευρεθημεν κα αυτο αμαρτωλο ). Like the Gentiles, Jews who thought they were not sinners, when brought close to Christ, found that they were. Paul felt like the chief of sinners.

 A minister of sin ( αμαρτιας διακονος ). Objective genitive, a minister to sin. An illogical inference. We were sinners already in spite of being Jews. Christ simply revealed to us our sin.

 God forbid ( μη γενοιτο ). Literally, "May it not happen." Wish about the future ( μη and the optative).

  A transgressor ( παραβατην ). Peter, by his shifts had contradicted himself helplessly as Paul shows by this condition. When he lived like a Gentile, he tore down the ceremonial law. When he lived like a Jew, he tore down salvation by grace.

  I through the law died to the law ( εγω δια νομου νομω απεθανον ). Paradoxical, but true. See Rom 7:4, 6 for picture of how the law waked Paul up to his real death to the law through Christ.

  I have been crucified with Christ ( Χριστω συνεσταυρωμα ). One of Paul's greatest mystical sayings. Perfect passive indicative of  συσταυροω with the associative instrumental case ( Χριστω ). Paul uses the same word in Ro 6:6 for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Mt 27:44; Mr 15:32; Joh 19:32). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Ga 5:24; 6:14; Ro 6:8; Col 2:20) and burial with Christ also (Ro 6:4; Col 2:12).

 No longer I ( ουκετ εγω ). So complete has become Paul's identification with Christ that his separate personality is merged into that of Christ. This language helps one to understand the victorious cry in Ro 7:25. It is the union of the vine and the branch (Joh 15:1-6).

 Which is in the Son of God ( τη του υιου του θεου ). The objective genitive, not the faith of the Son of God.

 For me ( υπερ εμου ). Paul has the closest personal feeling toward Christ. "He appropriates to himself, as Chrysostom observes, the love which belongs equally to the whole world. For Christ is indeed the personal friend of each man individually" (Lightfoot).

  I do not make void the grace of God ( ουκ αθετω την χαριν του θεου ). Common word in LXX and Polybius and on, to make ineffective ( α privative and  τιθημ, to place or put). Some critic would charge him with that after his claim to such a close mystic union with Christ.

 Then Christ died for nought ( αρα Χριστος δωρεαν απεθανεν ). Condition of first class, assumed as true. If one man apart from grace can win his own righteousness, any man can and should. Hence ( αρα, accordingly) Christ died gratuitously ( δωρεαν ), unnecessarily. Adverbial accusative of  δωρεα, a gift. This verse is a complete answer to those who say that the heathen (or any mere moralist) are saved by doing the best that they know and can. No one, apart from Jesus, ever did the best that he knew or could. To be saved by law ( δια νομου ) one has to keep all the law that he knows. That no one ever did.
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