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2. Paul Opposes Peter

¹ Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also. ² I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain. ³ Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. ⁴ This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. ⁵ We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.

⁶ As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. ⁷ On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, That is, Gentiles just as Peter had been to the circumcised. That is, Jews; also in verses 8 and 9 ⁸ For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. ⁹ James, Cephas That is, Peter; also in verses 11 and 14 and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. ¹⁰ All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.

Paul Opposes Cephas

¹¹ When Cephas came to Antioch, I opposed him to his face, because he stood condemned. ¹² For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. ¹³ The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.

¹⁴ When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?

¹⁵ “We who are Jews by birth and not sinful Gentiles ¹⁶ know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Or but through the faithfulness of … justified on the basis of the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.

¹⁷ “But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! ¹⁸ If I rebuild what I destroyed, then I really would be a lawbreaker.

¹⁹ “For through the law I died to the law so that I might live for God. ²⁰ I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. ²¹ I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!” Some interpreters end the quotation after verse 14.

20. I am crucified with Christ. This explains the manner in which we, who are dead to the law, live to God. Ingrafted into the death of Christ, we derive from it a secret energy, as the twig does from the root. Again, the handwriting of the law,

“which was contrary to us, Christ has nailed to his cross.” (Colossians 2:14.)

Being then crucified with him, we are freed from all the curse and guilt of the law. He who endeavors to set aside that deliverance makes void the cross of Christ. But let us remember, that we are delivered from the yoke of the law, only by becoming one with Christ, as the twig draws its sap from the root, only by growing into one nature.

Nevertheless I live. To the feelings of man, the word Death is always unpleasant. Having said that we are “crucified with Christ,” he therefore adds, “that this makes us alive.”

Yet not I, but Christ liveth in me. This explains what he meant by “living to God.” He does not live by his own life, but is animated by the secret power of Christ; so that Christ may be said to live and grow in him; for, as the soul enlivens the body, so Christ imparts life to his members. It is a remarkable sentiment, that believers live out of themselves, that is, they live in Christ; which can only be accomplished by holding real and actual communication with him. Christ lives in us in two ways. The one life consists in governing us by his Spirit, and directing all our actions; the other, in making us partakers of his righteousness; so that, while we can do nothing of ourselves, we are accepted in the sight of God. The first relates to regeneration, the second to justification by free grace. This passage may be understood in the latter sense; but if it is thought better to apply it to both, I will cheerfully adopt that view.

And the life which I now live in the flesh. There is hardly a sentence here which has not been torn by a variety of interpretations. Some understand by the word flesh, the depravity of sinful nature; but Paul means by it simply the bodily life, and it is to this that the objection applies. “You live a bodily life; but while this corruptible body performs its functions, — while it is supported by eating and drinking, this is not the heavenly life of Christ. It is therefore an unreasonable paradox to assert, that, while you are openly living after the ordinary manner of men, your life is not your own.”

Paul replies, that it consists in faith; which intimates that it is a secret hidden from the senses of man. The life, therefore, which we attain by faith is not visible to the bodily eye, but is inwardly perceived in the conscience by the power of the Spirit; so that the bodily life does not prevent us from enjoying, by faith, a heavenly life.

“He hath made us sit together in heavenly places in Christ Jesus.” (Ephesians 2:6.)

Again,

“You are fellow-citizens with the saints and of the
household of God.” (Ephesians 2:19.)

And again,

“Our conversation is in heaven.” (Philippians 3:20.)

Paul’s writings are full of similar assertions, that, while we live in the world, we at the same time live in heaven; not only because our Head is there, but because, in virtue of union, we enjoy a life in common with him. (John 14:23.)

Who loved me. This is added to express the power of faith; for it would immediately occur to any one, — whence does faith derive such power as to convey into our souls the life of Christ? He accordingly informs us, that the love of Christ, and his death, are the objects on which faith rests; for it is in this manner that the effect of faith must be judged. How comes it that we live by the faith of Christ? Because “he loved us, and gave himself for us.” The love of Christ led him to unite himself to us, and he completed the union by his death. By giving himself for us, he suffered in our own person; as, on the other hand, faith makes us partakers of every thing which it finds in Christ. The mention of love is in accordance with the saying of the apostle John,

“Not that we loved God, but he anticipated us by his love.”
(1 John 4:10)

For if any merit of ours had moved him to redeem us, this reason would have been stated; but now Paul ascribes the whole to love: it is therefore of free grace. Let us observe the order: “He loved us, and gave himself for us.” As if he had said, “He had no other reason for dying, but because he loved us,” and that “when we were enemies,” (Romans 5:10,) as he argues in another Epistle.

He gave himself. No words can properly express what this means; for who can find language to declare the excellency of the Son of God? Yet he it is who gave himself as a price for our redemption. Atonement, cleansing, satisfaction, and all the benefits which we derive from the death of Christ, are here represented. ⁵¹⁵¹ Χριστός ἐστι πάντα ἐν ὑμῖν καὶ κρατῶν καὶ δεσπόζων· Καὶ τὸ μὲν ἡμέτερον θέλημα νεκρόν ἐστι. Τὸ δὲ ἐκείνου ζὣ καὶ κυθερνᾷ τὴν ζωὴν ἡμῶν. “It is Christ who does and rules and governs all in you; and our will is dead, but his will lives and directs our life.” — Theophylact. The words for me, are very emphatic. It will not be enough for any man to contemplate Christ as having died for the salvation of the world, unless he has experienced the consequences of this death, and is enabled to claim it as his own. ⁵²⁵² “Car cene seroit point assez de considerer que Christ est mort pour le salut du monde, si avec cela un chaeun n’applique particulierement a sa personne l’efficace et jouissance de ceste grace.” “For it would not be enough to consider that Christ died for the salvation of the world, unless each individual specially apply to his own person the efficacy and enjoyment of that grace.”