Chapter 2
The apostle declares his being owned as an apostle of the
Gentiles
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1–10
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He had publicly opposed Peter for judaizing
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11–14
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And from thence he enters upon the doctrine of justification
by faith in Christ, without the works of the law
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15–21
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Verses 1–10
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 ungrateful to many, yet he was not afraid to own it. His care was,
lest the success of his past labours should be lessened, or his future
usefulness be hindered. While we simply depend upon God for success to our
labours, we should use every proper caution to remove mistakes, and against
opposers. There are things which may lawfully be complied with, yet, when they
cannot be done without betraying the truth, they ought to be refused. We must
not give place to any conduct, whereby the truth of the gospel would be
reflected upon. Though Paul conversed with the other apostles, yet he did not
receive any addition to his knowledge, or authority, from them. Perceiving the
grace given to him, they gave unto him and Barnabas the right hand of
fellowship, whereby they acknowledged that he was designed to the honour and
office of an apostle as well as themselves. They agreed that these two should
go to the heathen, while they continued to preach to the Jews; judging it
agreeable to the mind of Christ, so to divide their work. Here we learn that the
gospel is not ours, but God’s; and that men are but the keepers of it; for this
we are to praise God. The apostle showed his charitable disposition, and how
ready he was to own the Jewish converts as brethren, though many would scarcely
allow the like favour to the converted Gentiles; but mere difference of opinion
was no reason to him why he should not help them. Herein is a pattern of
Christian charity, which we should extend to all the disciples of Christ.
Verses 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.
Verses 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.
Verses 20, 21
Here, in his own person, the apostle describes the spiritual
or hidden life of a believer. The old man is crucified, Ro 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. Hence it
is, that though 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. 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 well this
price. Here notice 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 aright, 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.
Hence 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 every way. The more simply
the believer relies on Christ for every thing, the more devotedly does he walk
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 into his holy image. Thus he neither abuses
the grace of God, nor makes it in vain.
Excerpt from:
Matthew Henry’s Concise Commentary on the Bible
Matthew Henry (1662 - 1714)
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