Gal 2:15-21 | RWP | e4.org | Not sinners of the Gentiles ( ουκ εξ εθνων αμαρτωλο ). The Jews regarded all Gentiles as "sinners" in contrast with themselves (cf. "sinners" and "Gentiles"). It is not clear whether verses 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."

‏ Galatians 2:15-21

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.