The MacArthur Study Bible, NKJV

by John MacArthur

  1:22 Judea. See note on Acts 1:8.

  1:23 Over the 14 years before the Jerusalem Council (see note on 2:1), Paul had come only twice to Jerusalem (Acts 9:26–30; 11:30) so the Christians there only knew him by reputation.

  1:24 they glorified God in me. Proof that the gospel Paul preached was the same one the other apostles had taught the Judean believers.

  Galatians 2

  2:1–10 By recounting the details of his most significant trip to Jerusalem after his conversion, Paul offered convincing proof that the message he proclaimed was identical to that of the other 12 apostles.

  2:1 fourteen years…again to Jerusalem. This was the period from the time of his first visit to Jerusalem (1:18) to the one Paul refers to here, which probably was for the Jerusalem Council (Acts 15:1–22) called to resolve the issue of Gentile salvation. Linguistically, the word “again” need not refer to the next visit; it can just as easily mean “once again” without respect to how many visits took place in between. And in fact, Paul did visit Jerusalem during that 14-year period to deliver famine relief to the church there (Acts 11:27–30; 12:24, 25), but he does not refer to that visit here since it had no bearing on his apostolic authority. Barnabas. See note on Acts 4:36. Paul’s first ally who vouched for him before the apostles at Jerusalem (Acts 9:27), and became his traveling companion on his first missionary journey (Acts 13:2, 3). Titus. A spiritual child of Paul and a co-worker (Titus 1:4, 5). As an uncircumcised Gentile, Titus was fitting proof of the effectiveness of Paul’s ministry. See Introduction to Titus: Author and Date.

  2:2 by revelation. This revelation from God was the voice of the Holy Spirit (see notes on Acts 13:2–4). He refers to the divine commissioning of his visit in order to refute any suggestion by the Judaizers that they had sent Paul to Jerusalem to have the apostles correct his doctrine. gospel. See note on 1:7. those who were of reputation. The 3 main leaders of the Jerusalem church: Peter, James (the Lord’s brother, 1:19), and John (cf. v. 9). This phrase was typically used of authorities and implied a position of honor. Paul refers to them in a similar way two other times (vv. 6, 9), suggesting a hint of sarcasm directed toward the Judaizers, who claimed they had apostolic approval for their doctrine and Paul did not. They had likely made a habit of exalting these 3 leaders at the expense of Paul. might run…in vain. Paul hoped the Jerusalem leaders would support his ministry to the Gentiles and not soften their opposition to legalism. He did not want to see his ministry efforts wasted because of conflict with the other apostles.

  2:3 Greek. See note on Rom. 1:14. compelled to be circumcised. At the core of the Judaizers’ works system was the Mosaic prescription of circumcision (see notes on Gen. 17:9–14; Rom. 4:9–12). They were teaching that there could be no salvation without circumcision (Acts 15:1, 5, 24). Paul and the apostles denied that and it was settled at the Jerusalem Council (Acts 15:1–22). See notes on 5:2–12; 6:15; Rom. 4:10–12; cf. 1 Cor. 7:19. As a true believer, Titus was living proof that circumcision and the Mosaic regulations were not prerequisites or necessary components of salvation. The apostles’ refusal to require Titus’ circumcision verified the church’s rejection of the Judaizers’ doctrine (cf. Timothy, Acts 16:1–3).

  2:4 false brethren. The Judaizers, who pretended to be true Christians. Yet, their doctrine, because it claimed allegiance to Christ, was opposed to traditional Judaism, and because it demanded circumcision and obedience to the Mosaic law as prerequisites for salvation, was opposed to Christianity. to spy out. This Gr. word pictures spies or traitors entering by stealth into an enemy’s camp. The Judaizers were Satan’s undercover agents sent into the midst of the church to sabotage the true gospel. liberty. Christians are free from the law as a means of salvation, from its external ceremonial regulations as a way of living, and from its curse for disobedience to the law—a curse that Christ bore for all believers (3:13). This freedom is not, however, a license to sin (5:13; Rom. 6:18; 1 Pet. 2:16). bondage. Conveys the idea of absolute slavery to an impossible system of works righteousness.

  2:5 we did not yield. Paul and Titus (v. 3) never budged from their position of salvation by grace alone through faith alone. truth of the gospel. The true gospel as opposed to the different (1:6–8) and false one propagated by the Judaizers (see note on Rom. 1:1).

  2:6 those who seemed to be something. Another reference to Peter, James, and John (see note on v. 2). personal favoritism. The unique privileges of the 12 did not make their apostleship more legitimate or authoritative than Paul’s—Christ commissioned them all (cf. Rom. 2:11). Paul never saw himself as apostolically inferior (see 2 Cor. 12:11, 12).

  2:7 The Judaizers claimed Paul was preaching a deviant gospel, but the apostles confirmed that he proclaimed the true gospel. It was the same gospel Peter proclaimed, but to a different audience. for the uncircumcised. Better translated “to the uncircumcised.” Paul preached the gospel primarily to the Gentiles (also to Jews in Gentile lands, as his pattern was to go to the synagogue first; cf. Acts 13:5). circumcised…Peter. Peter’s ministry was primarily to the Jews.

  2:8 He who worked effectively in Peter…in me. The Holy Spirit, who has but one gospel, empowered both Peter and Paul in their ministries.

  2:9 James, Cephas, and John. This James was Jesus’ half-brother (1:19), who had risen to a prominent role in the Jerusalem church (see Introduction to James). Cephas (Peter) and John (the brother of James the apostle, martyred in Acts 12:2), were two of Christ’s closest companions and became the main apostles in the Jerusalem church (see Acts 2–12). pillars. Emphasizing the role of James, Peter, and John in establishing and supporting the church. grace…given to me. The only conclusion these leaders could make was that God’s grace was responsible for the powerful preaching of the gospel and the building of the church through Paul’s efforts. Barnabas. See notes on v. 1; Acts 4:36. the right hand of fellowship. In the Near East, this represented a solemn vow of friendship and a mark of partnership. This act signified the apostles’ recognition of Paul as a teacher of the true gospel and a partner in ministry. we should go to the Gentiles. Further confirmation of Paul’s divine call to ministry and a blow to the Judaizers, since the apostles directed him to continue in his already flourishing ministry to the Gentiles. circumcised. See note on v. 7.

  2:10 remember the poor. A practical reminder for Paul and the growing ranks of Gentile Christians. The number of Christians in Jerusalem grew rapidly at first (cf. Acts 2:41–45; 6:1) and many who were visiting the city for the feast of Pentecost (Acts 2:1, 5) remained and never returned to their homes. While the believers initially shared their resources (Acts 2:45; 4:32–37), many had little money. For years the Jerusalem church was economically pressed. See note on Acts 11:28.

  2:11–13 A brief account of the darkest of days in the history of the gospel. By withdrawing from the Gentile believers to fellowship with the Judaizers who held a position he knew was wrong, Peter had in appearance supported their doctrine and nullified Paul’s divine teaching, especially the doctrine of salvation by grace alone through faith alone. See notes on 2 Cor. 6:14–18; 2 John 10, 11.

  2:11 Antioch. See note on Acts 11:19. The location of the first Gentile church. to be blamed. Better translated, “stood condemned.” Peter was guilty of sin by aligning himself with men he knew to be in error and because of the harm and confusion he caused his Gentile brethren.

  2:12 certain men…from James. Peter, knowing the decision the Jerusalem Council had made (Acts 15:7–29), had been in Antioch for some time, eating with Gentiles. When Judaizers came, pretending to be sent by James, they lied, giving false claims of support from the apostles. Peter had already given up all Mosaic ceremony (Acts 10:9–22) and James had at times held only to some of it (Acts 21:18–26). withdrew. The Gr. term refers to strategic military withdrawal. The verb’s form may imply that Peter’s withdrawal was gradual and deceptive. To eat with the Judaizers and decline invitations to eat with the Gentiles, which he had previously done, meant that Peter was affirming the very dietary restri
ctions he knew God had abolished (Acts 10:15) and thus striking a blow at the gospel of grace. fearing those…of the circumcision. The true motivation behind Peter’s defection. He was afraid of losing popularity with the legalistic, Judaizing segment of people in the church, even though they were self-righteous hypocrites promoting a heretical doctrine.

  2:13 the rest of the Jews. The Jewish believers in Antioch. hypocrite. This Gr. word refers to an actor who wore a mask to depict a mood or certain character. In the spiritual sense, it refers to someone who masks his true character by pretending to be something he is not (cf. Matt. 6:1–6). They were committed to the gospel of grace, but pretended to accept Jewish legalism.

  2:14 straightforward. Lit. to walk “straight” or “uprightly.” By withdrawing from the Gentile Christians, Peter and the other Jewish believers were not walking in line with God’s Word. truth of the gospel. See note on v. 5. live in the manner of Gentiles. Before his gradual withdrawal, Peter regularly had fellowship and ate with the Gentiles, thus modeling the ideal of Christian love and liberty between Jew and Gentile. compel Gentiles to live as Jews. By his Judaizing mandate, he was declaring theirs was the right way.

  2:15, 16 Paul’s rebuke of Peter serves as one of the most dynamic statements in the NT on the absolute and unwavering necessity of the doctrine of justification by grace through faith (see note on Rom. 3:24). Peter’s apparent repentance acknowledged Paul’s apostolic authority and his own submission to the truth (cf. 2 Pet. 3:15, 16).

  2:15 sinners of the Gentiles. This is used in the legal sense since Gentiles were sinners by nature because they had no revealed divine written law to guide them toward salvation or living righteously.

  2:16 works…faith. Three times in this verse Paul declares that salvation is only through faith in Christ and not by law. The first is general, “a man is not justified”; the second is personal, “we might be justified”; and the third is universal, “no flesh shall be justified.” justified. This basic forensic Gr. word describes a judge declaring an accused person not guilty and therefore innocent before the law. Throughout Scripture it refers to God’s declaring a sinner not guilty and fully righteous before Him by imputing to him the divine righteousness of Christ and imputing the man’s sin to his sinless Savior for punishment, (see notes on Rom. 3:24; Phil. 3:8, 9). works of the law. Keeping the law is a totally unacceptable means of salvation because the root of sinfulness is in the fallenness of man’s heart, not his actions. The law served as a mirror to reveal sin, not a cure for it (see notes on 3:22–24; Rom. 7:7–13; 1 Tim. 1:8–11).

  2:17 we…are found sinners. If the Judaizers’ doctrine was correct, then Paul, Peter, Barnabas, and the other Jewish believers fell back into the category of sinners because they had been eating and fellowshiping with Gentiles, who according to the Judaizers were unclean. minister of sin. If the Judaizers were right, then Christ was wrong and had been teaching people to sin because He taught that food could not contaminate a person (Mark 7:19; cf. Acts 10:13–15). He also declared that all who belong to Him are one with Him and therefore each other (John 17:21–23). Paul’s airtight logic condemned Peter, because by his actions he had in effect made it appear as if Christ was lying. This thought is utterly objectionable and causes Paul to use the strongest Gr. negative (“certainly not”; cf. 3:21; Rom. 6:1, 2; 7:13).

  2:18 things which I destroyed. The false system of salvation through legalism (see note on 1:13), done away with by the preaching of salvation by grace alone through faith alone.

  2:19 died to the law. When a person is convicted of a capital crime and executed, the law has no further claim on him. So it is with the Christian who has died in Christ (who paid the penalty for his sins in full) and rises to new life in Him—justice has been satisfied and he is forever free from any further penalty. See notes on Rom. 7:1–6.

  2:20 I have been crucified with Christ. See notes on Rom. 6:2–6. When a person trusts in Christ for salvation, he spiritually participates with the Lord in His crucifixion and His victory over sin and death. no longer I who live, but Christ lives in me. The believer’s old self is dead (see note on Eph. 4:22), having been crucified with Christ (Rom. 6:3, 5). The believer’s new man has the privilege of the indwelling Christ empowering him and living through him (see notes on Rom. 8:9, 10). gave Himself for me. The manifestation of Christ’s love for the believer through His sacrificial death on the cross (John 10:17, 18; Rom. 5:6–8; Eph. 5:25–30).

  2:21 Paul concluded that Peter, by taking his stand with the Judaizers and thus against Christ, was in effect denying the need for God’s grace and thereby nullifying the benefit of Christ’s death. righteousness. See note on Rom. 1:17. Christ died in vain. This can be better translated, “Christ died needlessly.” Those who insist they can earn salvation by their own efforts undermine the foundation of Christianity and render unnecessary the death of Christ.

  Galatians 3

  3:1 foolish. This refers not to lack of intelligence, but to lack of obedience (cf. Luke 24:25; 1 Tim. 6:9; Titus 3:3). Paul expressed his shock, surprise, and outrage at the Galatians’ defection. Who…? The Judaizers, the Jewish false teachers were plaguing the Galatian churches (see Introduction: Background and Setting). bewitched. Charmed or misled by flattery and false promises. The term suggests an appeal to the emotions by the Judaizers. clearly portrayed. The Gr. word describes the posting of official notices in public places. Paul’s preaching had publicly displayed the true gospel of Jesus Christ before the Galatians. crucified. The crucifixion of Christ was a one time historical fact with continuing results into eternity. Christ’s sacrificial death provides eternal payment for believers’ sins (cf. Heb. 7:25), and does not need to be supplemented by any human works.

  3:2 Did you receive the Spirit…? The answer to Paul’s rhetorical question is obvious. The Galatians had received the Spirit when they were saved (Rom. 8:9; 1 Cor. 12:13; 1 John 3:24; 4:13), not through keeping the law, but through saving faith granted when hearing the gospel (cf. Rom. 10:17). The hearing of faith is actually hearing with faith. Paul appealed to the Galatians’ own salvation to refute the Judaizers’ false teaching that keeping the law is necessary for salvation.

  3:3 Are you so foolish? Incredulous at how easily the Galatians had been duped, Paul asked a second rhetorical question, again rebuking them for their foolishness. begun in the Spirit…by the flesh. The notion that sinful, weak (Matt. 26:41; Rom. 6:19), fallen human nature could improve on the saving work of the Holy Spirit was ludicrous to Paul.

  3:4 suffered. The Gr. word has the basic meaning of “experienced,” and does not necessarily imply pain or hardship. Paul used it to describe the Galatians’ personal experience of salvation in Jesus Christ. many things. This refers to all the blessings of salvation from God, Christ, and the Holy Spirit (cf. Eph. 1:3). if indeed it was in vain. See Luke 8:13; Acts 8:13, 21; 1 Cor. 15:2; 2 Cor. 6:1; 13:5, 6.

  3:5 hearing of faith. See note on v. 2.

  3:6 As he does in Romans (see note on Rom. 4:3), Paul, quoting Gen. 15:6, uses Abraham as proof that there has never been any other way of salvation than by grace through faith. Even the OT teaches justification by faith.

  3:7 sons of Abraham. Believing Jews and Gentiles are the true spiritual children of Abraham because they follow his example of faith (cf. v. 29; Rom. 4:11, 16).

  3:8 Scripture, foreseeing. Personifying the Scriptures was a common Jewish figure of speech (cf. 4:30; John 7:38, 42; 19:37; Rom. 9:17; 10:11; 11:2; 1 Tim. 5:18). Because Scripture is God’s Word, when it speaks, God speaks. preached the gospel to Abraham. The “good news” to Abraham was the news of salvation for all the nations (quoted from Gen. 12:3; 18:18). See Gen. 22:18; John 8:56; Acts 26:22, 23. Salvation has always, in every age, been by faith.

  3:9 those who are of faith…Abraham. Whether Jew or Gentile. The OT predicted that Gentiles would receive the blessings of justification by faith, as did Abraham. Those blessings are poured out on all because of Christ (cf. John 1:16; Rom. 8:32; Eph. 1:3; 2:6, 7; Col. 2:10; 1 Pet.
3:9; 2 Pet. 1:3, 4).

  3:10 as many as are of the works of the law. Those attempting to earn salvation by keeping the law. under the curse. Quoted from Deut. 27:26 to show that failure to perfectly keep the law brings divine judgment and condemnation. One violation of the law deserves the curse of God. Cf. Deut. 27, 28. all things. See James 2:10. No one can keep all the commands of the law—not even strict Pharisees like Saul of Tarsus (Rom. 7:7–12).

  3:11 no one is justified by the law. Cf. Rom. 3:20. justified. Made righteous before God. See note on Rom. 3:24. the just shall live by faith. See note on Rom. 1:17. Paul’s earlier OT quote (v. 10; cf. Deut. 27:26) showed that justification does not come from keeping the law; this quote from Hab. 2:4 shows that justification is by faith alone (cf. Heb. 10:38).

  3:12 the law is not of faith. Justification by faith and justification by keeping the law are mutually exclusive, as Paul’s OT quote from Lev. 18:5 proves.

  3:13 Christ has redeemed us from the curse of the law. The Gr. word translated “redeemed” was often used to speak of buying a slave’s or debtor’s freedom. Christ’s death, because it was a death of substitution for sin, satisfied God’s justice and exhausted His wrath toward His elect, so that Christ actually purchased believers from slavery to sin and from the sentence of eternal death (4:5; Titus 2:14; 1 Pet. 1:18; cf. Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; Col. 1:14; Heb. 9:12). having become a curse for us. By bearing God’s wrath for believers’ sins on the cross (see note on 2 Cor. 5:21; cf. Heb. 9:28; 1 Pet. 2:24; 3:18), Christ took upon Himself the curse pronounced on those who violated the law (see note on v. 10). it is written. The common NT way (61 times) of introducing OT quotes, (see note on Rom. 3:10). Deut. 21:23 is quoted.

  3:14 the blessing of Abraham. Faith in God’s promise of salvation. See note on v. 9. promise of the Spirit. From God the Father. Cf. Is. 32:15; 44:3; 59:19–21; Ezek. 36:26, 27; 37:14; 39:29; Joel 2:28, 29; Luke 11:13; 24:49; John 7:37–39; 14:16, 26.