Gálatas 2
Warren Wiersbe · Citado em PreceptAustin
Gálatas 2
Wiersbe adds that "Had Paul been unwilling to wage this spiritual warfare, the church in the first century might have become only a Jewish sect, preaching a mixture of Law and grace. But because of Paul’s courage, the Gospel was kept free from legalism, and it was carried to the Gentiles with great blessing. (adding that "had run in vain") "does not mean that Paul was unsure either of his message or his ministry....What he was concerned about was the future of the Gospel among the Gentiles, because this was his specific ministry from Christ. If the “pillars” (Gal 2:9) sided with the Judaizers, or tried to compromise, then Paul’s ministry would be in jeopardy. He wanted to get their approval before he faced the whole assembly; otherwise a three-way division could result." (Bible Exposition Commentary) Vain (2756) kenos means literally to be without something material and thus means empty or without content. It was used with this literal meaning (as in Mk 12:3 "they took him and beat him and sent him away empty handed"). More often kenos is used figuratively referring to things that lack effectiveness and thus are futile, useless, of no purpose or without result. Kenos conveys the idea of emptiness, not just in a physical sense, but in a spiritual and moral dimension. It is often used to describe things that appear meaningful but are actually void of substance—such as false teaching, hypocritical faith, or efforts disconnected from God’s truth. Kenos is used to refer to endeavors, labors, acts, which result in nothing and thus are vain, fruitless, without effect and will not succeed. Kenos can refer to being devoid of intellectual, moral, or spiritual value. In 1Co 15:14 Paul uses kenos to argue that without the resurrection, Christian preaching and faith are vain or meaningless. In Eph 5:6 Paul uses kenos to refer to deceptive speech that lacks truth or moral substance. James 2:20 says “Faith without works is useless” meaning that a profession of faith without action is spiritually void. KENOS - 16V - empty(2), empty-handed(4), foolish(1), futile things(1), vain(10). Mk. 12:3; Lk. 1:53; Lk. 20:10; Lk. 20:11; Acts 4:25; 1 Co. 15:10; 1 Co. 15:14; 1 Co. 15:58; 2 Co. 6:1; Gal. 2:2; Eph. 5:6; Phil. 2:16; Col. 2:8; 1 Thess. 2:1; 1 Thess. 3:5; Jas. 2:20 Peter Kennedy - The Race - Galatians 2:2 When Herb Elliott was sixteen he had run the mile in four minutes, twenty-two seconds. Coach Percy Cerutty saw Elliott run and told him he could help him to knock off a half a minute. "Son," Cerutty said, "do you know what it takes to run a mile under four minutes? Do you know what it is to run until you can hardly stand up, to suck in hot air until you're almost unconscious? Do you know what it is to run that kind of race?" Elliott responded, "I don't care what it takes; I want to run the mile under four minutes." In less than eighteen months of training, Herb Elliott ran his first sub-four-minute mile and in the same year he set a new world record for the mile and the 1,500 meters. In a period of twelve days in 1958 Elliott ran three 1,500-meter races and two sub-four-minute miles. It is 1960; Rome, Italy; the Olympic Games; the 1,500 meter race: Elliott falls in behind the leaders. At 1,000 meters he moves easily in front of the pack. At the backstretch, Elliott sees Cerutty in the stands waving a white towel. This is the signal that Elliot is on course for a new world record. Elliott responds with a burst of speed and finishes with a world record of 3:35.6. Do you respond to Christ as you run the r of faith? Today in prayer give thanks that Christ Jesus gives you the grace to run your course and finish the race. "The gospel preached by Paul in the early years was the gospel still being preached by him years later."—James Montgomery
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Wiersbe - The fact that Paul calls them false brethren indicates that they were not true Christians, but were only masquerading as such so they could capture the conference for themselves. (Bible Exposition Commentary) Machen says: Paul here calls the Judaizers “false brethren,” and the meaning of that term is clear. “Brother” in Paul’s Epistles means “fellow-Christian,” and thus a “false brother” is a man who claims to be a Christian or is thought to be a Christian and yet is not, or does not show himself by his present actions to be, a Christian at all. It is not a pleasant term, but the reason why it is not a pleasant term is that the thing that it designated was not a pleasant thing. These Judaizers might have seemed to a superficial observer to be true disciples, but in their heart of hearts, Paul seems to mean, they were Pharisees rather than disciples of Jesus Christ. They were depending upon their own works for salvation, and according to the apostle Paul a man cannot possibly do that if he is to be saved. So Paul calls them false brethren. Unlike the leaders of the modern Church the apostle Paul believed in calling things by their true names. Timothy George identifies three main "parties" in this chapter - First, there is the Pauline party, consisting of Barnabas, Titus, and the apostle himself. Second, there are the “false brothers” who agitated for Titus to be circumcised and later imported their Judaistic tendencies to Antioch itself. ....The third party that plays a prominent role in the narrative are the leaders of the Jerusalem church, namely, James, Peter, and John, whose prominence had given them the name “pillars.” (NAC) Who brought these false brethren in to the young church? W E Vine suggests "Presumably these false brethren had been introduced into the church by “them that were of the circumcision,”Gal 2:12, mentioned in Acts 15:5. Party zeal often leads to unholy alliances." Stott on secretly brought in: “This may mean either that they had no business to be in the church fellowship at all, or that they had gate-crashed the private conference with the apostles.” (The Message of Galatians) Secretly brought in (3920)(pareisaktos from pareisago = smuggle in = bring in along side of - para = alongside + eiságo = bring in, introduce) is a noun which literally describes something (someone) that has been brought in by the side of something else (in this context the false brought in next to the true believers). To smuggle in or sneak in alongside of. This word conveys the sense of brought in secretly, craftily, surreptitiously, or under false pretenses. Pareisaktos is used only in Gal 2:4 in the NT. One translation has "they wormed their way into our meeting." Note the root verb pareisago is used by Peter to describe "false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce (pareisago) destructive (apoleia) heresies, even denying the Master who bought them, bringing swift destruction (apoleia) upon themselves." (2 Peter 2:1+) The word pareisaktos was used of spies or traitors who infiltrate an opposing camp (Longenecker) or it could simply mean “alien” or “foreign” (Eadie; MM). NET Note - The adjective pareisaktous, which relates to someone joining a group with false motives or false pretenses, applies to the "false brothers." Although the expression "false brothers with false pretenses" is somewhat redundant, it captures the emphatic force of Paul's expression, which labels both these "brothers" as false (pseudadelphous) as well as their motives. Vine note on pareisaktos - from para = “by the side,” i.e., not straightforwardly, eis = “into,” and ago = “to bring.” The word is used by Strabo, a Greek historian contemporary with Paul, of enemies introduced secretly into a city by traitors within (the walls). SECRET SNEAKY SPIES "CLOAK AND DAGGER LANGUAGE!" Who had sneaked in to spy out our liberty which we have in Christ Jesus - NIV = "Some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus." They were not invited to the private conference but came anyway. Why did they "sneak in"? (1) To spy on our liberty and (2) make us slaves to the Law's rules and ceremonies. This is one of Satan's tactics, to subtly infiltrate a body of believers and bring them into bondage by adding some legal requirements for salvation. Thomas Jefferson who was apparently not a genuine believer (see his Jeffersonian "bible" where he cut out all the supernatural passages) did have a wise saying “The price of freedom is eternal vigilance.” ILLUSTRATION OF SATAN'S TACTIC OF SNEAKING IN - During one of the Billy Graham crusades in Los Angeles several years ago, a number of Jehovah’s Witnesses made false counselor badges and went in to deal with people who were coming forward to receive Christ. This is a picture of what is actually happening here. These false brethren were “SPY[ING] OUT OUR LIBERTY.” Who had sneaked in (3922)(pareiserchomai from pará = alongside + eisérchomai = to enter) means literally to come in beside. And so it means to slip in or come in as a side issue, for example as did the law in Ro 5:20 since it had no direct efficacious role in salvation by grace through faith. Yes the Law was good and was a tutor to lead us Christ but only faith could join us to Christ (cp Gal 3:24, 25+). In John 10:1 the Lord Jesus describes such men as “thieves and robbers." The word usually implies stealth (Burton). The metaphor is that of spies or traitors introducing themselves by stealth into the enemy’s camp (Lightfoot). Eadie - Their work was that of spies-inspection for a sinister purpose. Jude describes a similar scene of subtle enemy infiltration into the church warning that "certain persons have crept in unnoticed (pareisduno), those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ." (Jude 1:4+) To spy out (2684)(kataskopeo from kata = intensive + skopos = distant mark looked at) means to view closely and then to spy out, i.e., to learn about something (the believer's freedom in Christ) by secret observation. Kataskopeo thus means to view closely or examine carefully. Paul is using vocabulary from the world of espionage, because the opponents were conducting covert operations. "Like undercover agents, they had sneaked into the church to see what the Gentile Christians were up to. But they were more than informants; they were slave-traders. They were conspiring to hold the church hostage to the law." (Ryken) Kataskopeo is used in NT only in Ga 2:4 and in the Lxx only in 1 Chr 19:13 and 2 Sa 10:3 = "the princes of the Ammonites said to Hanun their lord, “Do you think that David is honoring your father because he has sent consolers to you? Has David not sent his servants to you in order to search the city, to spy it out and overthrow it?" Paul explains that freedom is found in Christ Jesus not in keeping the law. Phil Newton applies the spy picture to the modern church asking "Should churches be on guard for the same kind of "spies" who have ill-motives to turn the church away from the purity of the gospel for a man-centered gospel? Indeed, we must be vigilant! Just how easy is it for a person of this stripe to "infiltrate" a church? In Baptist churches there is a little piece of paper called a "church letter," that in most cases can give a person carte blanche opportunity to join any other Baptist church. They can come from a Baptist church that does not preach the gospel, but with the "church letter," they expect to be accepted without question. In the earlier days when this practice was instituted, there was much more examination of those who made professions of faith in Christ. But now that is rarely the case. I know of two different people who, a few years ago, were interested in being church members. I had talked with them concerning the gospel and their salvation. One did not understand the gospel, while the other refused to receive the gospel on Christ's terms. They were interested in being church members but did not have an equal interest in the gospel. So, what did they do? They left attending our church and immediately joined two different Baptist churches in our city! I hope they both came to faith in Christ! But my real concern, having spent considerable time explaining the gospel to them, is that they satisfied their emotions by joining a church, being baptized, then ignoring the issue of the gospel. Now, unless a church has some means of examination set in place, these people can move to another city or within our city, join another Baptist church without question, and begin to infiltrate them with their false understanding of the gospel. The spies can still infiltrate our churches and cause immeasurable damage." (Galatians 2:1-10 Affirming the Gospel Message) Liberty which we have in Christ Jesus - Have (echo - hold, possess) is in the present tense signifying continual possession! And I would add everlasting possession. Hallelujah! "It is ours, (hemon), for we are having it in Christ Jesus. It is our present, our asserted possession." (Eadie) Christians are not under and in bondage to the Mosaic Law but are under a new law which Paul described in Romans 8... For the law of the Spirit of life in Christ Jesus has set you free (eleutheroo) from the law of sin and of death. (Ro 8:2+) And because you belong to him, the power of the life-giving Spirit has freed you from the power of sin that leads to death. (Ro 8:2NLT) for the law of the Spirit, that of the life in Christ Jesus, freed you once for all from the law of the sinful nature and of death (Ro 8:2 Wuest) (Eerdmans Publishing) For the new spiritual principle of life "in" Christ lifts me out of the old vicious circle of sin and death. (Ro 8:2 Phillips) Liberty (freedom) (1657)(eleutheria from eleutheros = that which is capable of movement, freedom to go wherever one likes, unfettered; see eleutheroo) describes the state of being free and is the antithesis of enslavement or bondage. The believer's freedom is found in a Person, in Christ, and is experienced as we daily learn to abide in Him and thus receive the life giving flow of power from His Spirit. In the present context eleutheria speaks especially of freedom from the yoke of the Mosaic Law, including freedom from the Judaizer's requirement of physical circumcision. Freedom in Christ is not the right to do as you please but The power to do as you should! Paul uses eleutheria three more times in this short letter in Galatians 5:1+ declaring "It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery." Notice the juxtaposed contrast - Freedom X Slavery. Again Paul declares "you were called to freedom (eleutheria), brethren; only do not turn your freedom (eleutheria) into an opportunity (see aphorme) for the flesh, but through love serve one another." (Gal 5:13+). Here note the juxtaposed contrast of freedom/flesh for it is the fallen flesh that seeks to keep us in bondage to the law. Luther says: Human reason can think only in terms of the Law. It mumbles: “This I have done, this I have not done.” But faith looks to Jesus Christ, the Son of God, given into death for the sins of the whole world. To turn one’s eyes away from Jesus means to turn them to the Law. True faith lays hold of Christ and leans on Him alone. Our opponents cannot understand this. In their blindness they cast away the precious pearl, Christ, and hang onto their shabby works. They have no idea what faith is. How can they teach faith to others?
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Wiersbe says: Ever since Paul’s time, the enemies of grace have been trying to add something to the simple gospel of the grace of God. They tell us that a man is saved by faith in Christ plus something—good works, the Ten Commandments, baptism, church membership, religious ritual—and Paul made it clear that these teachers are wrong. In fact, Paul pronounced a curse on any person (man or angel) who preaches any other gospel than the gospel of the grace of God, centered in Jesus Christ. (Bible Exposition Commentary) Remain with you - The idea of remain (diameno) is remain unchanged, to remain continually with the Galatain saints.
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Wiersbe comments on Peter's hypocrisy writing that he "pretended that his actions were motivated by faithfulness, when they were really motivated by fear. How easy it is to use "Bible doctrine" to cover up our disobedience."(Bible Exposition Commentary) Hypocrisy (5272)(hupokrisis from hupo = under + krino =to judge; See also word study on Hypocrite = hupokrites) comes from the Greek theater and referred to the practice of putting on a mask and playing a part on stage. A show of hypocrisy seeks to create a public impression that is at odds with one’s real purposes or motivations (a perfect description of Peter's conduct which was at odds with his conviction), and thus is characterized by play-acting, pretense or outward show. Hypocrisy means to give an impression of having certain purposes or motivations, while in reality having quite different ones. Galatians 2:14 But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews? Greek: all’ hote eidon (V-AIA-1S) ouk orthopodousin (they are walking uprightly - V-PIA-3P) pros tēn alētheian tou euangeliou eipon (V-AIA-1S) Kēpha emprosthen pantōn Ei su Ioudaios hyparchōn (V-PPA-NMS) ethnikōs kai ouk Ioudaikōs zēs pōs ta ethnē anankazeis (V-PIA-2S) ioudaizein (to Judaize - V-PNA) Amplified: But as soon as I saw that they were not straightforward and were not living up to the truth of the Gospel, I said to Cephas (Peter) before everybody present, If you, though born a Jew, can live [as you have been living] like a Gentile and not like a Jew, how do you dare now to urge and practically force the Gentiles to [comply with the ritual of Judaism and] live like Jews? Phillips But when I saw that this behaviour was a contradiction of the truth of the Gospel, I said to Peter so that everyone could hear, "If you, who are a Jew, do not live like a Jew but like a Gentile, why on earth do you try to make Gentiles live like Jews?"
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Wiersbe points out that "There are five basic Christian doctrines that were being denied by Peter because of his separation from the Gentiles. (1) The unity of the church (v. 14). . . . (2) Justification by faith (vv. 15-16). . . . (3) Freedom from the law (vv. 17-18). . . . (4) The very gospel itself (vv. 19-20). . . . (5) The grace of God (v. 21)....Peter had experienced God’s grace in his own salvation, and he had proclaimed God’s grace in his own ministry. But when he withdrew from the Gentile Christian fellowship, he openly denied the grace of God. (Bible Exposition Commentary) Galatians 2:14-19 TODAY IN THE WORD As the American Civil War dragged on, significant Christian revivals occurred among both Union and Confederate troops. One chaplain commented: ""The whole army is a vast field, ready and ripe to the harvest...The susceptibility of the soldiery to the gospel is wonderful...With the simplicity of little children, they listen to and embrace the truth."" Lifestyles changed as well. As soldiers trusted Christ, they abandoned the profanity, gambling, drinking, sexual immorality and petty thievery that had up to that time characterized many army units. The gospel changes lives. For the soldiers to return to their old ways would have been a backward step of hypocrisy. So when Peter stepped back toward legalism, Paul had to confront him for the sake of the gospel. Paul challenged Peter (Gal 2:14): If you, a born Jew, live like a Gentile, why do you now by example compel Gentiles to live as Jews? Obligation to law-keeping would not be ""in line with the truth of the gospel"" or the pronouncements of the Council of Jerusalem. In fact, no one can be justified by observing the law (Gal 2:16). The law was a standard of conduct so exacting that no one ever kept it wholly; therefore, all the law could do was condemn (cf. Ro 3:20). Justification, or being declared righteous in God's eyes and released from any condemnation resulting from failure to keep the law, comes by faith in Christ (cf. Ro 3:21-24). The law demanded death for lawbreakers: all stood condemned to death for their sins. The solution? The Lord of glory became incarnate and paid the penalty. Once any law has exacted the death penalty, it cannot do so again. If we are joined to Christ by faith in His finished work, we share in His fulfillment of the righteous demands of the law. The law has killed Him and us, and we are no longer subject to the law. APPLY THE WORD Where did Peter go wrong in his behavior? What made him turn from living by grace to living by law? One factor was peer pressure. He didn't want to be thought poorly of by the Judaizers. Peer pressure is a powerful force. ""Everybody's doing it,"" the saying goes. And Peter in turn set a bad example and led others astray. Had he taken a stand, he might have exerted ""positive peer pressure."" Galatians 2:15 "We are Jews by nature and not sinners from among the Gentiles; Greek: Hēmeis phusei (by birth) Ioudaioi kai ouk ex ethnōn hamartōloi Amplified: [I went on to say] Although we ourselves (you and I) are Jews by birth and not Gentile (heathen) sinners, Phillips And then I went on to explain that we, who are Jews by birth and not Gentile sinners. Wuest As for us, we are Jews by nature, and not sinners of Gentile origin.(Eerdmans Publishing - used by permission) NET Galatians 2:15 We are Jews by birth and not Gentile sinners, GNT Galatians 2:15 Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί· NLT Galatians 2:15 "You and I are Jews by birth, not 'sinners' like the Gentiles. KJV Galatians 2:15 We who are Jews by nature, and not sinners of the Gentiles, ESV Galatians 2:15 We ourselves are Jews by birth and not Gentile sinners; ASV Galatians 2:15 We being Jews by nature, and not sinners of the Gentiles, CSB Galatians 2:15 We who are Jews by birth and not "Gentile sinners" NIV Galatians 2:15 "We who are Jews by birth and not 'Gentile sinners' NKJ Galatians 2:15 "We who are Jews by nature, and not sinners of the Gentiles, NRS Galatians 2:15 We ourselves are Jews by birth and not Gentile sinners; YLT Galatians 2:15 we by nature Jews, and not sinners of the nations, NAB Galatians 2:15 We, who are Jews by nature and not sinners from among the Gentiles, NJB Galatians 2:15 We who were born Jews and not gentile sinners GWN Galatians 2:15 We are Jewish by birth, not sinners from other nations. BBE Galatians 2:15 We being Jews by birth, and not sinners of the Gentiles, We are Jews by nature: Mt 3:7-9 Joh 8:39-41 Ro 4:16 Eph 2:3 not sinners from among the Gentiles Mt 9:11 Mk 7:26-28 Ac 22:21 Ro 3:9 Eph 2:11,12 Tit 3:3 Galatians 2 Resources - Multiple Sermons and Commentaries PAUL GREAT TREATISE ON JUSTIFICATION BY FAITH It is fascinating to see God's omnipotent, omniscient hand take the failure of Peter to stand firm on the truth of the Gospel and to use Peter's failure as the launching pad into one of the great sections in all of Scripture on the doctrine of justification by faith alone in Christ alone! God uses the negative event and works it out for good (Ro 8:28+, Ge 50:20)! Who else could do that but God! John MacArthur emphasizes the vital importance of Galatians 2:15-21 Now this is (Ed: Peter's failure and public rebuke)...a premise on which Paul bases a tremendous theological statement....Paul really takes off in...Gal 2:15-21, which could be studied and studied and studied and perhaps never plumbed....(for it is) very difficult to untangle what he is saying because he is emotional, especially in the first part of Galatians...In this little section from Gal 2:15-21, we are introduced to some tremendous Pauline terms. For example, we run into the term pistis, or faith, which becomes such a prominent word in the vocabulary of Paul. Then we run into the word nomos, which translates “law,” another prominent word. But above and beyond those words, we run into another word that becomes a cardinal word not only in Christianity, but in Paul's mind, and his heart and his writing. And that is the word “justification.” And I believe this, that no one understands Christianity who does not understand justification. Now you may not understand what that term means, but you have got to understand the concept or you can never understand Christianity or be saved. The verb form of justification (dikaioo) appears three times in Gal 2:16, one time in Gal 2:17, and the noun form (dikaiosune = "righteousness") appears in Gal 2:21. So justification is (used) at least five times in these verses....The great doctrine of justification by faith alone is introduced....in the context of his rebuke to Peter because this is the reason he rebukes Peter. He says, "Peter, I'm rebuking you because you're violating the cardinal doctrine of Christianity. By what you're doing, you're condoning legalism. You're condoning a faith-works system." And he is saying, in effect, "Now, Peter, listen. I'm not just asking you a question; I'm going to tell you why I'm posing this question to you." And the why, of course, is based on the doctrine of justification. Martin Luther said, "If the article of justification be once lost, then all Christian doctrine is lost." You ask "What is the doctrine of justification?" It is the good news that sinful men, sinful women can be brought into the acceptance of God, not because of their works, but simply through faith in Jesus Christ. That's the doctrine of justification. (Sermon) (Bolding and words in parenthesis added) Wuest on Galatians 2:15-21 - Authorities differ on the question as to whether verses 15–21 are part of Paul’s words to Peter in the hearing of the Antioch church, or whether Paul’s words in verse 14 are all that is reported of what he said to him on that occasion, and that Gal 2:15–21 are specially written to the Galatians as an answer to the question of Paul. The matter is not important, but the writer leans toward the opinion that they are part of what Paul said to Peter, and for the following reasons. The bare reproach of Gal 2:14 would hardly be in keeping with the serious nature of the trouble at Antioch. Again, it would be too brief an extract from Paul’s words to Peter, to show the Galatians that Paul had really come to grips with Peter on the question at issue. In the third place, Paul in Gal 3:1+ resumes his direct words to the Galatians in the expression “O foolish Galatians.” (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) We are Jews by nature and not sinners from among the Gentiles - NLT = "You and I are Jews by birth, not 'sinners' like the Gentiles." Jews by nature simply means they were born to Jewish parents. Sinners is used here as more of a generic description or name for Gentiles. Paul was not saying that he, Peter, Barnabas and the other Jewish Christians were not "sinners." In fact Paul uses this same descriptive word sinners in Galatians 2:17 writing "we (JEWS) ourselves have also been found sinners (hamartolos)."
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Wiersbe adds this note on faith - "How can a man be in the right (Lxx = dikaios = righteous, just) before God?" (Job 9:2) was a vital question, because the answer determined eternal consequences. "The just shall live by his faith" (Hab. 2:4+) is God's answer; and it was this truth that liberated Martin Luther from religious bondage and fear. So important is this concept that three New Testament books explain it to us: Romans (Ro 1:17), Galatians (Gal 3:11), and Hebrews (Heb 10:38). Romans explains the meaning of "the just"; Galatians explains "shall live"; and Hebrews explains "by faith." (Bible Exposition Commentary) Faith (4102)(pistis) is "the hand which grasps" (Maclaren) and is the conviction that God exists and is the Creator and Ruler of all things as well as the Provider and Bestower of eternal salvation through Christ. As faith relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Stated another way, eternal salvation comes only through personal belief in Jesus Christ and no other way. It is critically important to understand that Biblical faith is not simply mental assent or acquiescence to a set of Bible facts regarding Jesus. It is not enough to simply believe Jesus lived and died. There are many people who possess this superficial type of "faith," but this is not genuine faith that brings about salvation of one's soul. (See below for the note on the related verb pisteuo) Wayne Grudem defines faith that saves one's soul and opens the door to enter the Kingdom of Heaven as follows - Saving faith is trust in Jesus Christ as a living person for forgiveness of sins and for eternal life with God. This definition emphasizes that saving faith is not just a belief in facts but personal trust in Jesus to save me....The definition emphasizes personal trust in Christ....Because saving faith in Scripture involves this personal trust, the word "trust" is a better word to use in contemporary culture than the word "faith" or "belief." The reason is that we can "believe" something to be true with no personal commitment or dependence involved in it. (Systematic Theology: An Introduction to Biblical Doctrine) Now we move from Paul's general statement to the second part of this passage (2), the more personal statement: (1) THE GENERAL TRUTH: nevertheless knowing that A MAN is not justified by the works of the Law but through faith in Christ Jesus, (2) THE PERSONAL TRUTH: even WE have believed in Christ Jesus, so that WE may be justified by faith in Christ and not by the works of the Law; (3) THE UNIVERSAL TRUTH: since by the works of the Law NO FLESH will be justified. Even we have believed in Christ Jesus - Even we refers to we Jews who had access to the Law unlike the Gentiles who did not know the Law. And the phrase have believed speaks of an act of commitment and not just agreeing with a set of facts that Jesus lived and died saying, "That's fine, I believe it," but actually believing into (eis) Christ, committing oneself to Him (See Vine's explanation below). Stott comments on "even we have believed in Christ Jesus" that Paul is saying "our certainty about the Gospel is more than intellectual; we have proved it personally in our own experience. This is an important addition. It shows that Paul is propounding a doctrine which he has himself put to the test. ‘We know it,’ he says, ‘and we have ourselves believed in Christ, in order to prove it.’" (The Message of Galatians) Believed (4100)(pisteuo from pistis; pistos; see related studies the faith, the obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. W E Vine defines pisteuo as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Th 2:11 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12 "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. (See discussion of the obedience of faith.) So that we may be justified by faith in Christ and not by the works of the Law - So that (hina) introduces a purpose clause, the primary purpose of everything Paul is saying in this section! We (Jews) may receive "a favorable verdict before God on judgment day" (Morris). Justified (1344)(dikaioo from dike = right, expected behavior or conformity, not one’s own standard, but an imposed standard with prescribed punishment for nonconformity) (Click more discussion of dikaioo) primarily means to deem to be right, to show or declare to be right. Dikaioo describes the act by which a man is brought into a right state of relationship to God. Dikaioo was a legal term having to do with the law and the the courtroom, and it represented the legally binding verdict of the judge. In this context it Paul and Peter (and other Jewish believers) received from God a "not guilty" verdict (so to speak). This is the sense in which Paul uses dikaioo in this section and in Romans 3:21-5:11 where he again explains the doctrine of justification.
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Wiersbe - The Judaizers wanted to mix Law and grace, but Paul tells us that this is impossible. To go back to the Law means to “set aside” the grace of God. Peter had experienced God’s grace in his own salvation, and he had proclaimed God’s grace in his own ministry. But when he withdrew from the Gentile Christian fellowship, he openly denied the grace of God. Grace says, “There is no difference! All are sinners, and all can be saved through faith in Christ!” But Peter’s actions had said, “There is a difference! The grace of God is not sufficient; we also need the Law.” Returning to the Law nullifies the Cross: “If righteousness came by the Law, then Christ is dead in vain” (Gal. 2:21+). Law says DO! Grace says DONE! “It is finished!” was Christ’s victory cry (John 19:30). “For by grace are ye saved through faith” (Eph. 2:8). (Bible Exposition Commentary) This exact phrase grace of God is found 21x in 20 verses in the NAS - Lk. 2:40; Acts 11:23; 13:43; 14:26; 20:24; Rom. 5:15; 1 Co. 1:4; 3:10; 15:10; 2 Co. 1:12; 6:1; 8:1; 9:14; Gal. 2:21; Col. 1:6; Tit. 2:11; Heb. 2:9; 12:15; 1 Pet. 4:10; 5:12 Grace (favor) (5485)(charis) is "God’s gratuitous favor in the scheme of redemption." (Jamieson) Expositor's Greek Testament writes that the grace of God "is His kindness and love of man (Titus 3:4+) (a) as a revelation, in the Incarnation, and also (b) in its visible results; and so it is both heard and recognized (Col 1:6+). Accordingly Barnabas could see it at Antioch (Acts 11:23+). If righteousness comes through the Law, then Christ died needlessly - Paul's logic is simple here - if one could be saved by keeping the Law, " there was no need for Christ to die. In other words Christ's death would have been in vain. As Paul said the same thing in a slightly different way in Chapter 3 "Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law." Earlier Paul had stated "nevertheless knowing that a man is not justified (declared righteous) by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified (declared righteous) by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified (declared righteous)." (Gal 2:16+) The writer of Hebrews has a parallel thought asking Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? (Hebrews 7:11+) Righteousness (1343)(dikaiosune from dikaios = being proper or right in the sense of being fully justified being or in accordance with what God requires) is the quality of being upright. In its simplest sense dikaiosune conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. In this sense righteousness is the opposite of hamartia (sin), which is defined as missing of the mark set by God. Dikaiosune is rightness of character before God and rightness of actions before men. Righteousness of God could be succinctly stated as all that God is, all that He commands, all that He demands, all that He approves, all that He provides through Christ (Click here to read Pastor Ray Pritchard's interesting analysis of righteousness in the Gospel of Matthew). Paul uses dikaiosune 4x in Galatians - Ga 2:21, Gal 3:6, 21, Gal 5:5. Gal 3:6 Even so Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS. Gal 3:21 Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law. Galatians 5:5 For we through the Spirit, by faith, are waiting (eagerly) for the hope (absolute assurance) of righteousness. (Here righteousness has an eschatological flavor as it speaks of the dual hope of Christ's Second Coming and our being made like Him in glorification. O glorious day!) CHRIST DEATH NEEDLESS? AWAY WITH SUCH A THOUGHT! Christ died needlessly - This is Paul's conclusion if the foregoing were true (e.g., if our works could merit righteousness), which praise God it is not true!