Teks -- Galatians 2:21 (NET)

2:21 I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Gal 2:21 - I do not make void the grace of God

I do not make void the grace of God ( ouk athetō tēn charin tou theou ).

Common word in lxx and Polybius and on, to make ineffective (a privative and tithēmi , to place or put). Some critic would charge him with that after his claim to such a close mystic union with Christ.

Robertson: Gal 2:21 - Then Christ died for nought

Then Christ died for nought ( ara Christos dōrean apethanen ).

Condition of first class, assumed as true. If one man apart from grace can win his own righteousness, any man can and should. Hence (ara , accordingly) Christ died gratuitously (dōrean ), unnecessarily. Adverbial accusative of dōrea , 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 (dia nomou ) one has to keep all the law that he knows. That no one ever did.

Vincent: Gal 2:21 - Frustrate

Frustrate ( ἀθετῶ )

Annul or invalidate. Comp. Mar 7:9; 1Co 1:19; Gal 3:15.

Vincent: Gal 2:21 - The grace of God

The grace of God ( τὴν χάριν τοῦ θεοῦ )

Χάρις is, primarily, that which gives joy (χαρά ). Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt , law , works , sin . Sometimes for the gift of grace, the benefaction , as 1Co 16:3; 2Co 8:6, 2Co 8:19; 1Pe 1:10, 1Pe 1:13. So here: the gracious gift of God in the offering of Christ.

Vincent: Gal 2:21 - Is dead

Is dead ( ἀπέθανεν )

More correctly, died ; pointing to the historical incident.

Vincent: Gal 2:21 - In vain

In vain ( δωρεὰν )

Groundlessly, without cause. See on 2Th 3:8. The sense here is not common. It is not found in Class., and in N.T. only Joh 15:25. In lxx, see Psalm 34:7, 19; 108:3; 118:161; 1 Samuel 19:5; Sir. 20:23; 29:6. Comp. Ignatius, Trall . v. Paul says: " I do not invalidate the grace of God in the offering of Christ, as one does who seeks to reestablish the law as a means of justification; for if righteousness comes through the law, there was no occasion for Christ to die."

Additional Note on Gal 2:14-21.

The course of thought in Paul's address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be interpreted in the light of Peter's false attitude - as a remonstrance against a particular state of things.

The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly inconsistent.

Even you and I, born Jews, and not Gentiles - sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we committed ourselves to the principle that no one can be justified by the works of the law.

But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon the law as a means of justification?

No. God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin.

For to say that Christ is a minister of sin, is to say that I, at his bidding, became a transgressor by abandoning the law, that the law is the only true standard and medium of righteousness. If I reassert the obligation of the law after denying that obligation, I thereby assert that I transgressed in abandoning it, and that Christ, who prompted and demanded this transgression, is a minister of sin.

But this I deny. The law is not the true standard and medium of righteousness. I did not transgress in abandoning it. Christ is not a minister of sin. For it was the law itself which compelled me to abandon the law. The law crucified Christ and thereby declared him accursed. In virtue of my moral fellowship with Christ, I was (ethically) crucified with him. The act of the law forced me to break with the law. Through the law I died to the law. Thus I came under a new principle of life. I no longer live, but Christ lives in me. If I should declare that righteousness is through the law, by reasserting the obligation of the law as you, Peter, have done, I should annul the grace of God as exhibited in the death of Christ: for in that case, Christ's death would be superfluous and useless. But I do not annul the grace of God.

Wesley: Gal 2:21 - Meantime I do not make void

In seeking to be justified by my own works.

Wesley: Gal 2:21 - The grace of God

The free love of God in Christ Jesus. But they do, who seek justification by the law.

Wesley: Gal 2:21 - For if righteousness is by the law

If men might be justified by their obedience to the law, moral or ceremonial.

Wesley: Gal 2:21 - Then Christ died in vain

Without any necessity for it, since men might have been saved without his death; might by their own obedience have been both discharged from condemnation, and entitled to eternal life.

JFB: Gal 2:21 - I do not frustrate the grace of God

I do not make it void, as thou, Peter, art doing by Judaizing.

JFB: Gal 2:21 - for

Justifying the strong expression "frustrate," or "make void."

JFB: Gal 2:21 - is dead in vain

Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [CHRYSOSTOM].

Clarke: Gal 2:21 - I do not frustrate

I do not frustrate - Ουκ αθετω· I do not contemn, despise, or render useless, the grace of God - the doctrine of Christ crucified; which I must do if I preach the necessity of observing the law

Clarke: Gal 2:21 - For if righteousness

For if righteousness - If justification and salvation come by an observance of the law, then Christ is dead in vain; his death is useless if an observance of the law can save us; but no observance of the law can save us, and therefore there was an absolute necessity for the death of Christ

1.    The account of the prevarication of Peter in the preceding chapter teaches us a most useful lesson. Let him who assuredly standeth take heed lest he fall. No person in a state of probation is infallible; a man may fall into sin every moment; and he will, if he do not walk with God. Worldly prudence and fleshly wisdom would have concealed this account of the prevarication of Peter; but God tells truth. This the fountain of it; and from him we are to expect not only nothing but the truth, but also the whole truth. If the Gospel were not of God we had never heard of the denial and prevarication of Peter, nor of the contention between Paul and Barnabas. And these accounts are recorded, not that men may justify or excuse their own delinquencies by them, but that they may avoid them; for he must be inexcusable who, with these histories before his eyes, ever denies his Master, or acts the part of a hypocrite. Had the apostles acted in concert to impose a forgery on the world as a Divine revelation, the imposture would have now come out. The falling out of the parties would have led to a discovery of the cheat. This relation, therefore, is an additional evidence of the truth of the Gospel

2.    On, I through the law am dead to the law, etc., pious Quesnel makes the following useful reflections

"The ceremonial law, which is no more than a type and shadow of him, destroys itself by showing us Jesus Christ, who is the truth and the substance. The moral law, by leaving us under our own inability under sin and the curse, makes us perceive the necessity of the law of the heart, and of a Savior to give it. The law is for the old man, as to its terrible and servile part; and it was crucified and died with Christ upon the cross as well as the old man. The new man, and the new law, require a new sacrifice. What need has he of other sacrifices who has Jesus Christ? They in whom this sacrifice lives, do themselves live to God alone; but none can live to him except by faith; and this life of faith consists in dying with Christ to the things of the present world, and in expecting, as co-heirs with him, the blessings of the eternal world. And who can work all this in us but only he who lives in us? That man has arrived to a high degree of mortification, who can say Christ liveth in me, and I am crucified to the world. Such a one must have renounced not only earthly things, but his own self also.

3.    Is there, or can there be, any well grounded hope of eternal life but what comes through the Gospel? In vain has the ingenuity of man tortured itself for more than 5000 years, to find out some method of mending the human heart: none has been discovered that even promised any thing likely to be effectual. The Gospel of Christ not only mends but completely cures and new makes infected nature. Who is duly apprised of the infinite excellency and importance of the Gospel? What was the world before its appearance? What would it be were this light extinguished? Blessed Lord! let neither infidelity nor false doctrine rise up to obscure this heavenly splendor!

Calvin: Gal 2:21 - I do not reject // Christ is dead in vain

21.I do not reject There is great emphasis in this expression; for how dreadful is the ingratitude manifested in despising the grace of God, so invaluable in itself, and obtained at such a price! Yet this heinous offense is charged against the false apostles, who were not satisfied with having Christ alone, but introduced some other aids towards obtaining salvation. For, if we do not renounce all other hopes, and embrace Christ alone, we reject the grace of God. And what resource is left to the man, who “puts from him” the grace of God, “and judges himself unworthy of everlasting life?” (Act 13:46.)

Christ is dead in vain ⁵³ There would then have been no value in the death of Christ; or, Christ would have died without any reward; for the reward of his death is, that he has reconciled us to the Father by making an atonement for our sins. Hence it follows, that we are justified by his grace, and, therefore, not by works. The Papists explain this in reference to the ceremonial law; but who does not see that it applies to the whole law? If we could produce a righteousness of our own, then Christ has suffered in vain; for the intention of his sufferings was to procure it for us, and what need was there that a work which we could accomplish for ourselves should be obtained from another? If the death of Christ be our redemption, then we were captives; if it be satisfaction, we were debtors; if it be atonement, we were guilty; if it be cleansing, we were unclean. On the contrary, he who ascribes to works his sanctification, pardon, atonement, righteousness, or deliverance, makes void the death of Christ.

This argument, we shall perhaps be told, is of no weight against those who propose to unite the grace of Christ with works; which, it is universally admitted, was done by the false apostles. The two doctrines, it is alleged, stand together, that righteousness is by the law, and that we are redeemed by the death of Christ. True; supposing it were granted that a part of our righteousness is obtained by works, and a part comes from grace. But such theology, it may easily be proved, was unknown to Paul. His argument with his opponents is either conclusive or inconclusive. If any blasphemer shall dare to accuse him of bad reasoning, a powerful defense is at hand; for that justification in the sight of God of which he treats, is not what men may imagine to be sufficient, but what is absolutely perfect.

But we are not now called to plead in behalf of Paul against blasphemers, who venture to speak in reproachful language of the Holy Spirit himself. Our present business is with the Papists. They ridicule us, when we argue with Paul that, if righteousness come by works, Christ is dead in vain. They imagine it to be a beautiful reply, with which their sophists furnish them, that Christ merited for us the first grace, that is, the opportunity of meriting; and that the merit of his death concurs with the satisfactions of works for the daily pardon of sins. Let them ridicule Paul, whose language we quote. They must refute him before they can refute us. We know that he had to deal with men, who did not entirely reject the grace of Christ, but ascribed the half of salvation to works. In opposition to them he argues, that “if righteousness is by the law, then Christ is dead in vain;” and by so doing, he certainly does not allow to works one drop of righteousness. Between those men and the Papists there is no difference; and therefore, in refuting them, we are at liberty to employ Paul’s argument.

TSK: Gal 2:21 - do not // righteousness // Christ

do not : Gal 2:18; Psa 33:10; Mar 7:9 *marg. Rom 8:31

righteousness : Gal 2:16, Gal 3:21, Gal 5:2-4; Rom 10:3, Rom 11:6; Heb 7:11

Christ : Isa 49:4; Jer 8:8; 1Co 15:2, 1Co 15:14, 1Co 15:17

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gal 2:21 - I do not frustrate the grace of God // For if righteousness come by the law // then is Christ dead in vain

I do not frustrate the grace of God I do not despise, reject, make void, (for by all these words the word here used is translated, Mar 7:9 Joh 12:48 Joh 3:15 Heb 10:28 ), the free love of God, in giving his Son to die for our sins: from whence is easily gathered, that those who live a loose life, and take a liberty to sin, from their justification, or from the free grace of God in Christ, they do contemn and despise the grace of God: or rather, (if we refer it to the following words), those who assert justification by the works of the law, they do reject and despise the free grace of God in the gospel, and (as much as in them lies) make it vain and frustrate.

For if righteousness come by the law for if it be possible, that a man by works done in obedience to the law should arrive at a righteousness, in which he may stand before God,

then is Christ dead in vain then Christ died to no purpose, or without any just cause: the reason of this must be, because it was the main and principal end of Christ’ s death, to procure or purchase a righteousness wherein sinners might stand before God, to bring in an everlasting righteousness, Dan 9:24 . If the most proper effect of the death of Christ be taken away, then his death is made causeless, and to no purpose. Thus the apostle concludeth his thesis, laid down Gal 2:16 : That none shall be justified by the works of the law, from two absurdities that would follow upon the contrary, viz. justification by the works of the law, the rejecting of the grace of God, and the frustration, or making void, of the death of Christ.

Gill: Gal 2:21 - I do not frustrate the grace of God // For if righteousness come by the law // then Christ is dead in vain

I do not frustrate the grace of God,.... Or "cast it away", as the Vulgate Latin version reads it; or "deny it", as the Syriac and Arabic; or "despise, reject, and make it void", as other versions; meaning either the grace of the Son of God in giving himself for him, just mentioned by him; or the particular doctrine of grace, justification, he is speaking of, as proceeding from the grace of God, upon the foot of the righteousness of Christ; or the whole Gospel, all and each of which would be denied, despised, rejected, made null and void, be in vain, fallen and departed from, should justification be sought for by the works of the law: but this the apostle did not do, and therefore did not frustrate the grace of God: which to do would be to act the most ungenerous and ungrateful part to God, and Christ, and to that love and grace which are so largely displayed in the free justification of a sinner.

For if righteousness come by the law; if a justifying righteousness is to be attained unto by the works of the law, or men can be justified by their obedience to it,

then Christ is dead in vain; there was no necessity for his dying: he died without any true reason, or just cause; he died to bring in a righteousness which might have been brought in without his death, and so his blood and life might have been spared, his sufferings and death being entirely unnecessary; which to say is to cast contempt upon the wisdom, love, and grace of God in this matter, and to offer the greatest indignity to the person, character, sufferings, and death of Christ. Wherefore it may be strongly concluded, that there is no righteousness by the law of works, nor to be attained that way, otherwise Christ had never died; and that justification is solely and alone by his righteousness.