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英文原文
The apostle, in this chapter, continues the relation of his past life and conduct, which he had begun in the former; and, by some further instances of what had passed between him and the other apostles, makes it appear that he was not beholden to them either for his knowledge of the gospel or his authority as an apostle, as his adversaries would insinuate; but, on the contrary, that he was owned and approved even by them, as having an equal commission with them to this office. I. He particularly informs them of another journey which he took to Jerusalem many years after the former, and how he behaved himself at that time, Ga 2:1-10. And, II. Gives them an account of another interview he had with the apostle Peter at Antioch, and how he was obliged to behave himself towards him there. From the subject-matter of that conversation, he proceeds to discourse on the great doctrine of justification by faith in Christ, without the works of the law, which it was the main design of this epistle to establish, and which he enlarges more upon in the two following chapters.
1-10
Paul's Journey to Jerusalem; Paul's Decision and Fidelity (56 AD)
简体中文
保罗上耶路撒冷；保罗的决断与忠诚（主后56年）
¹ 过了十四年，我同巴拿巴又上耶路撒冷去，并带着提多同去。
² 我是奉启示上去的，把我在外邦人中所传的福音对弟兄们陈说，却背地里对那有名望之人说的，惟恐我现在或从前徒然奔跑。
³ 但与我同去的提多，虽是希腊人，也没有勉强他受割礼；
⁴ 因为有偷着引进来的假弟兄，私下窥探我们在基督耶稣里的自由，要叫我们作奴仆。
⁵ 我们就是一刻的工夫也没有容让顺服他们，为要叫福音的真理仍存在你们中间。
⁶ 至于那些有名望的，不论他是何等人，都与我无干。 神不以外貌取人。那些有名望的人，并没有加增我什么，
⁷ 反倒看见主托我传福音给那未受割礼的人，正如托彼得传福音给那受割礼的人。
⁸ （那感动彼得、叫他为受割礼之人作使徒的，也感动我，叫我为外邦人作使徒；）
⁹ 又知道所赐给我的恩典，那称为教会柱石的雅各、矶法、约翰，就向我和巴拿巴用右手行相交之礼，叫我们往外邦人那里去，他们往受割礼的人那里去。
¹⁰ 只是愿意我们记念穷人；这也是我本来热心去行的。
从保罗在本章对自己所作的叙述来看，似乎从基督教最初传讲和建立之时起，那些原为犹太人的基督徒与那些原为外邦人的基督徒之间，在见解上便有所不同。许多原为犹太人的基督徒仍对仪文律法心存敬意，并竭力维护它的声望；但那些原为外邦人的基督徒则毫不顾及摩西律法，而是把纯正的基督教视为对自然宗教的成全，决意持守它。彼得是他们的使徒；仪文律法虽已与基督同死，却尚未被埋葬，他便默认了人们对它仍保持的敬意。但保罗是外邦人的使徒；他虽是希伯来人所生的希伯来人，却持守纯正的基督教。在本章里，他告诉我们在他与其他使徒之间、特别是在他与彼得之间，因此所发生的事。
在这几节经文里，他告诉我们另一次他上耶路撒冷的行程，以及他在那里与其他使徒之间所发生的事（加2:1-10）。在此他告诉我们：
一、关于他这次上耶路撒冷行程的某些情况。特别是：1. 关乎其时间：那是过了前一次（加1:18所提）「十四年」之后，或如有些人所理解的，是从他归信算起，或从基督死时算起。这样有用的人能这么多年蒙保守在他的工作中，是神极大恩待的明证。这也多少证明了他并不倚靠其他使徒，而是与他们有同等的权柄；因为他离开他们那么久，并且一直传讲并推广纯正的基督教，却没有因此受他们质疑；倘若他低于他们，他的教训也未蒙他们认可，他多半会受到质疑。2. 关乎他的同伴：「他同巴拿巴上去，并带着提多同去」。如果这里所说的行程就是徒15:36-41所记载的那一次（许多人如此认为），那么巴拿巴为何与他同去就有了一个明显的理由：因为他是被安提阿的基督徒选为同伴，与他一同去办理所要办的事。但既然提多似乎并没有与他一同受托，那么他带着提多同去的主要理由，看来是要叫耶路撒冷的人看见，他既不羞于也不怕承认他一贯所传的教训；因为提多如今虽已成为基督徒，更是传基督的人，但他生来是外邦人，并未受割礼；因此以他为同伴，便显出他们的教训和行为是一致的——正如他传讲割礼和守摩西律法并非必要，他也乐意承认并亲近那些未受割礼的人。3. 关乎其缘由：那是他所得着关于此事的属天启示——「他是奉启示上去的」；不是出于他自己，更不是被传唤去那里受审，而是出于天上的特别命令和引导。这位使徒在他的行动和事业上常常蒙受这种特别的属天引导，这是他的特权；虽然我们没有理由期望自己也如此，但它应当教导我们，在所要办理的每件重要事上，都当尽力在我们能力所及的范围内看清前面的道路，并把自己交托给神的护理来引导。
二、他向我们在耶路撒冷时如何行事——他的行事为人表明，他绝不次于其他使徒，他的权柄和资格在各方面都与他们同等。他特别告诉我们：
1. 他在那里「把他在外邦人中所传的福音对他们陈说，却是私下」等等。在此我们可以看见这位伟大使徒的忠心和智慧。（1）他的忠心——他向他们坦白而公正地交代了他一直在外邦人中所传讲、并仍决心要传讲的教训，即不搀杂任何犹太教的纯正基督教。他知道这是一个许多人不乐意的教训，但他并不回避承认它，而是以坦白友善的方式把它陈列在他们面前，让他们自己判断它是否就是基督真正的福音。然而（2）他在此也运用了智慧和谨慎，免得冒犯人。他宁愿以较私下的方式而不是公开的方式作这事，并且是「对那有名望之人」说的，也就是对使徒们自己，或对犹太基督徒中的领袖说的，而不是更公开地向所有人毫无分别地讲；因为他到了耶路撒冷时，「那里有许许多多信主的人，却仍为律法热心」（徒21:20）。他这样谨慎的原因，是「惟恐他现在或从前徒然奔跑」——惟恐他激起反对自己的势力，以致他过去劳苦的果效被削减，或他未来的功用被阻碍；因为没有什么比关于教义的见解分歧更能阻碍福音的进展——尤其是当这些分歧在信奉福音的人中间引起争吵和纷争时，正如它们通常所造成的那样。只要他的教训蒙那些最有权柄的人承认，他的目的便达到了，至于其他人是否赞同，并不重要。因此，为避免冒犯，他认为最稳妥的是私下向他们陈说，而不是公开向全会众陈说。使徒的这种行事为人，可以教导众人——尤其是传道人——他们多么需要智慧，并且应当在一切场合谨慎使用它，只要这与忠心不相矛盾。
2. 他在行为上坚定地持守他所传的教训。保罗是个有决断的人，必要坚持自己的原则；因此，他虽然带着希腊人提多同去，却不许他受割礼，因为他不愿出卖他所传给外邦人的基督的教训。使徒们并没有坚持这一点；因为他们虽默认犹太信徒中行割礼的作法，却不主张把割礼强加给外邦人。但另有些人却如此主张，使徒在此称他们为「假弟兄」，并告诉我们他们是「偷着引进来的」——就是偷着进入教会，或进入他们的团契——他们来「不过是私下窥探我们在基督耶稣里的自由」，要看看保罗是否会维护他所教导脱离仪文律法的自由，那是他所传的福音教训，也是他所描绘为信奉基督教之人特权的。他们的目的是「要叫我们作奴仆」，倘若他们能得着所图谋的事，便能作成这一点；因为倘若他们说动保罗和其他使徒给提多行割礼，他们便能轻易把割礼强加给别的外邦人，从而使他们服在摩西律法的奴役之下。但保罗看出他们的图谋，绝不肯向他们让步；他「就是一刻的工夫也没有容让顺服他们」——就是这一件也不让；其原因是「为要叫福音的真理仍存在你们中间」——叫外邦基督徒、特别是加拉太人，仍能享有那纯正而全备的福音，而不被犹太教的搀杂所败坏，倘若他在这事上让步，情形便会如此。割礼在那时是一件无关紧要的事，在某些情形下可以迁就而无罪；因此我们发现连保罗自己有时也容许它，正如在提摩太的事上（徒16:3）。但当事态被坚持为必要，他纵然只在一件事上同意，也可能被利用来支持这种强加的作法；他对福音的纯洁和自由便有太大的关切，不能屈服其中；他不向那些主张摩西礼仪的人让步，而要坚守基督所赐的自由。他的这一行为可以让我们留意：在某些情形下本可合法迁就的事，当它不能不背叛福音的真理或放弃福音的自由时，就当予以拒绝。
3. 他虽然与其他使徒有交往，却没有从他们那里在自己的知识或权柄上加上什么（加2:6）。所谓「那些有名望的」，他指的是其他使徒，特别是雅各、矶法、约翰——他后来指名提及（加2:9）。关于这些人，他承认他们都理当受众人敬重，被人看作（也理当如此）教会的柱石——他们被设立不仅作为装饰，更是作为支持；在某些方面，他们似乎比他更有优势，因为他们曾在肉身中见过基督——他没有见过——而且在他之前已是使徒，甚至当他还作逼迫人的时候便是如此。然而，「不论他是何等人，都与我无干。」这并不妨碍他与他们同为使徒；因为神并不因人这些外在的优势而偏待他们。他既已呼召他们承担这职分，便同样可以装备别人来承担它，并使用他们。在这事上，他显然已经如此行了；因为「那些有名望的人并没有加增我什么」——他们告诉他的，不外是他从前借着启示已经知道的；他们也不能对他所陈说的教训有什么异议；由此可见，他绝不次于他们，乃是和他们一样蒙召、一样有资格作使徒。
4. 这次交谈的结果，是其他使徒完全确信了他的神圣使命和权柄，并因此承认他为同作使徒的（加2:7-10）。他们不仅满意于他的教训，更看见神圣的大能伴随他——无论是在传道上，还是在为印证这教训而行奇事上：「那感动矶法、叫他为受割礼之人作使徒的，也感动我，叫我为外邦人作使徒。」因此他们理当断定：「主托我传福音给那未受割礼的人，正如托彼得传福音给那受割礼的人。」所以，「他们知道所赐给我的恩典」（即他如同他们一样被指定承担使徒的尊荣和职分），「就向我和巴拿巴用右手行相交之礼」——借此象征承认他们与自己是同等的，并同意「我们应当往外邦人那里去，他们则继续向受割礼的人传讲」，认为这样分工最符合基督的心意，也最能增进基督教的益处。这样，这次会面以完全的和谐一致结束；他们既认可了保罗的教训和行为，又完全满意于他，真心地接纳他为基督的使徒，再没有什么可加的——「只是愿意我们记念穷人」，这也是保罗「本来热心去行的」。那时犹太的基督徒正遭遇极大的缺乏和艰难；使徒们出于对他们的怜悯和关切，把他们的情形推荐给保罗，要他在外邦教会中运用他的影响力为他们筹集供应。这是一个合理的请求；因为「既然外邦人分享他们属灵的好处，就当用属肉身的事物服事他们」（罗15:27）。他欣然同意，借此表明他仁爱而宽大的心怀——他是何等乐意承认犹太信徒为弟兄，虽然他们中许多人几乎不愿同样恩待归信的外邦人；并且单纯的见解分歧，在他看来并不是不去救助帮助他们的理由。在此他为基督徒的爱心立下了一个极美的榜样，并教导我们：我们绝不应把爱心局限于那些与我们见解完全相同的人，而应当乐意把它扩展到一切我们有理由看作基督门徒的人身上。
英文原文
Paul's Journey to Jerusalem; Paul's Decision and Fidelity (56 AD)
¹ Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.
² And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
³ But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
⁴ And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
⁵ To whom we gave place by subjection, no, not for a hour; that the truth of the gospel might continue with you.
⁶ But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:
⁷ But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
⁸ (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
⁹ And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
¹⁰ Only they would that we should remember the poor; the same which I also was forward to do.
It should seem, by the account Paul gives of himself in this chapter, that, from the very first preaching and planting of Christianity, there was a difference of apprehension between those Christians who had first been Jews and those who had first been Gentiles. Many of those who had first been Jews retained a regard to the ceremonial law, and strove to keep up the reputation of that; but those who had first been Gentiles had no regard to the law of Moses, but took pure Christianity as perfective of natural religion, and resolved to adhere to that. Peter was the apostle to them; and the ceremonial law, though dead with Christ, yet not being as yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles; and, though he was a Hebrew of the Hebrews, yet he adhered to pure Christianity. Now in this chapter he tells us what passed between him and the other apostles, and particularly between him and Peter hereupon.
In these verses he informs us of another journey which he took to Jerusalem, and of what passed between him and the other apostles there, Ga 2:1-10. Here he acquaints us,
I. With some circumstances relating to this his journey thither. As particularly, 1. With the time of it: that it was not till fourteen years after the former (mentioned Ga 1:18), or, as others choose to understand it, from his conversion, or from the death of Christ. It was an instance of the great goodness of God that so useful a person was for so many years preserved in his work. And it was some evidence that he had no dependence upon the other apostles, but had an equal authority with them, that he had been so long absent from them, and was all the while employed in preaching and propagating pure Christianity, without being called into question by them for it, which it may be thought he would have been, had he been inferior to them, and his doctrine disapproved by them. 2. With his companions in it: he went up with Barnabas, and took with him Titus also. If the journey here spoken of was the same with that recorded Ac 15:36-41 (as many think), then we have a plain reason why Barnabas went along with him; for he was chosen by the Christians at Antioch to be his companion and associate in the affair he went about. But, as it does not appear that Titus was put into the same commission with him, so the chief reason of his taking him along with him seems to have been to let those at Jerusalem see that he was neither ashamed nor afraid to own the doctrine which he had constantly preached; for though Titus had now become not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile and uncircumcised, and therefore, by making him his companion, it appeared that their doctrine and practice were of a piece, and that as he had preached the non-necessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircumcised. 3. With the reason of it, which was a divine revelation he had concerning it: he went up be revelation; not of his own head, much less as being summoned to appear there, but by special order and direction from Heaven. It was a privilege with which this apostle was often favoured to be under a special divine direction in his motions and undertakings; and, though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, as far as we are capable, to see our way made plain before us, and to commit ourselves to the guidance of Providence.
II. He gives us an account of his behaviour while he was at Jerusalem, which was such as made it appear that he was not in the least inferior to the other apostles, but that both his authority and qualifications were every way equal to theirs. He particularly acquaints us,
1. That he there communicated the gospel to them, which he preached among the Gentiles, but privately, etc. Here we may observe both the faithfulness and prudence of our great apostle. (1.) His faithfulness in giving them a free and fair account of the doctrine which he had all along preached among the Gentiles, and was still resolved to preach—that of pure Christianity, free from all mixtures of Judaism. This he knew was a doctrine that would be ungrateful to many there, and yet he was not afraid to own it, but in a free and friendly manner lays it open before them and leaves them to judge whether or no it was not the true gospel of Christ. And yet, (2.) He uses prudence and caution herein, for fear of giving offence. He chooses rather to do it in a more private than in a public way, and to those that were of reputation, that is, to the apostles themselves, or to the chief among the Jewish Christians, rather than more openly and promiscuously to all, because, when he came to Jerusalem, there were multitudes that believed, and yet continued zealous for the law, Ac 21:20. And the reason of this his caution was lest he should run, or had run, in vain, lest he should stir up opposition against himself and thereby either the success of his past labours should be lessened, or his future usefulness be obstructed; for nothing more hinders the progress of the gospel than differences of opinion about the doctrines of it, especially when they occasion quarrels and contentions among the professors of it, as they too usually do. It was enough to his purpose to have his doctrine owned by those who were of greatest authority, whether it was approved by others or not. And therefore, to avoid offence, he judges it safest to communicate it privately to them, and not in public to the whole church. This conduct of the apostle may teach all, and especially ministers, how much need they have of prudence, and how careful they should be to use it upon all occasions, as far as is consistent with their faithfulness.
2. That in his practice he firmly adhered to the doctrine which he had preached. Paul was a man of resolution, and would adhere to his principles; and therefore, though he had Titus with him, who was a Greek, yet he would not suffer him to be circumcised, because he would not betray the doctrine of Christ, as he had preached it to the Gentiles. It does not appear that the apostles at all insisted upon this; for, though they connived at the use of circumcision among the Jewish converts, yet they were not for imposing it upon the Gentiles. But there were others who did, whom the apostle here calls false brethren, and concerning whom he informs us that they were unawares brought in, that is, into the church, or into their company, and that they came only to spy out their liberty which they had in Christ Jesus, or to see whether Paul would stand up in defence of that freedom from the ceremonial law which he had taught as the doctrine of the gospel, and represented as the privilege of those who embraced the Christian religion. Their design herein was to bring them into bondage, which they would have effected could they have gained the point they aimed at; for, had they prevailed with Paul and the other apostles to have circumcised Titus, they would easily have imposed circumcision upon other Gentiles, and so have brought them under the bondage of the law of Moses. But Paul, seeing their design, would by no means yield to them; he would not give place by subjection, no, not for an hour, not in this one single instance; and the reason of it was that the truth of the gospel might continue with them—that the Gentile Christians, and particularly the Galatians, might have it preserved to them pure and entire, and not corrupted with the mixtures of Judaism, as it would have been had he yielded in this matter. Circumcision was at that time a thing indifferent, and what in some cases might be complied with without sin; and accordingly we find even Paul himself sometimes giving way to it, as in the case of Timothy, Ac 16:3. But when it is insisted on as necessary, and his consenting to it, though only in a single instance, is likely to be improved as giving countenance to such an imposition, he has too great a concern for the purity and liberty of the gospel, to submit to it; he would not yield to those who were for the Mosaic rites and ceremonies, but would stand fast in the liberty wherewith Christ hath made us free, which conduct of his may give us occasion to observe that what under some circumstances may lawfully be complied with, yet, when that cannot be done without betraying the truth, or giving up the liberty, of the gospel, it ought to be refused.
3. That, though he conversed with the other apostles, yet he did not receive any addition to his knowledge or authority from them, Ga 2:6. By those who seemed to be somewhat he means the other apostles, particularly James, Peter, and John, whom he afterwards mentions by name, Ga 2:9. And concerning these he grants that they were deservedly had in reputation by all, that they were looked upon (and justly too) as pillars of the church, who were set not only for its ornament, but for its support, and that on some accounts they might seem to have the advantage of him, in that they had seen Christ in the flesh, which he had not, and were apostles before him, yea, even while he continued a persecutor. But yet, whatever they were, it was no matter to him. This was no prejudice to his being equally an apostle with them; for God does not accept the persons of men on the account of any such outward advantages. As he had called them to this office, so he was at liberty to qualify others for it, and to employ them in it. And it was evident in this case that he had done so; for in conference they added nothing to him, they told him nothing but what he before knew by revelation, nor could they except against the doctrine which he communicated to them, whence it appeared that he was not at all inferior to them, but was as much called and qualified to be an apostle as they themselves were.
4. That the issue of this conversation was that the other apostles were fully convinced of his divine mission and authority, and accordingly acknowledged him as their fellow-apostle, Ga 2:7-10. They were not only satisfied with his doctrine, but they saw a divine power attending him, both in preaching it and in working miracles for the confirmation of it: that he who wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in him towards the Gentiles. And hence they justly concluded that the gospel of the uncircumcision was committed to Paul, as the gospel of the circumcision was to Peter. And therefore, perceiving the grace that was given to him (that he was designed to the honour and office of an apostle as well as themselves) they gave unto him and Barnabas the right hand of fellowship, a symbol whereby they acknowledged their equality with them, and agreed that these should go to the heathen, while they continued to preach to the circumcision, as judging it most agreeable to the mind of Christ, and most conducive to the interest of Christianity, so to divide their work. And thus this meeting ended in an entire harmony and agreement; they approved both Paul's doctrine and conduct, they were fully satisfied in him, heartily embraced him as an apostle of Christ, and had nothing further to add, only that they would remember the poor, which of his own accord he was very forward to do. The Christians of Judea were at that time labouring under great wants and difficulties; and the apostles, out of their compassion to them and concern for them, recommend their case to Paul, that he should use his interest with the Gentile churches to procure a supply for them. This was a reasonable request; for, if the Gentiles were made partakers of their spiritual things, it was their duty to minister to them in carnal things, as Ro 15:27. And he very readily falls in with it, whereby he showed his charitable and catholic disposition, how ready he was to own the Jewish converts as brethren, though many of them could scarcely allow the like favour to the converted Gentiles, and that mere difference of opinion was no reason with him why he should not endeavour to relieve and help them. Herein he has given us an excellent pattern of Christian charity, and has taught us that we should by no means confine it to those who are just of the same sentiments with us, but be ready to extend it to all whom we have reason to look upon as the disciples of Christ.
11-21
Peter Reproved by Paul (56 AD)
简体中文
保罗责备彼得（主后56年）
¹¹ 后来，矶法到了安提阿；因他有可责之处，我就当面抵挡他。
¹² 从雅各那里来的人未到以先，他和外邦人一同吃饭；及至他们来到，他因怕奉割礼的人，就退去与外邦人隔开了。
¹³ 其余的犹太人也都随着他装假，甚至连巴拿巴也随伙装假。
¹⁴ 但我一看见他们行得不正，与福音的真理不合，就在众人面前对矶法说：「你既是犹太人，若随外邦人行事，不随犹太人行事，怎么还勉强外邦人随犹太人呢？」
¹⁵ 我们这生来的犹太人，不是外邦的罪人；
¹⁶ 既知道人称义不是因行律法，乃是因信耶稣基督，连我们也信了基督耶稣，使我们因信基督称义，不因行律法称义；因为凡有血气的，没有一人因行律法称义。
¹⁷ 我们若求在基督里称义，却仍旧是罪人，难道基督是叫人犯罪的吗？断乎不是。
¹⁸ 我素来所拆毁的，若重新建造，这就证明自己是犯罪的人。
¹⁹ 我因律法，就向律法死了，叫我可以向 神活着。
²⁰ 我已经与基督同钉十字架，现在活着的不再是我，乃是基督在我里面活着；并且我如今在肉身活着，是因信 神的儿子而活；他是爱我，为我舍己。
²¹ 我不废掉 神的恩；义若是借着律法得的，基督就是徒然死了。
一、从保罗对他与其他使徒在耶路撒冷之间所发生之事的叙述，加拉太人便可轻易看出仇敌对他所暗示的话是何等虚假，也可看出他们偏离他所传给他们的福音，是何等愚妄和软弱。但为使他已说过的话更有分量，并更充分地坚固他们抵挡奉割礼之教师的暗示，他向他们提到他在安提阿与使徒彼得的另一次会面，以及他们之间在那里所发生的事（加2:11-14）。安提阿是外邦基督徒的主要教会之一，正如耶路撒冷是那些从犹太教转向基督信仰之基督徒的主要教会一样。认为彼得曾任安提阿主教的说法，毫无道理。倘若他曾作过，保罗 必然 不会在他的教会里当面抵挡他，正如我们在此所见他所作的；相反，这里所说的是他偶然而短暂的一次访问。在他们另一次会面中，曾有很好的和谐一致。彼得和其他使徒既已承认保罗的使命，又认可了他的教训，他们分别时是非常友好的。但这一次，保罗觉得自己不得不反对彼得，因为「他有可责之处」——这清楚证明他并不次于彼得，因此也证明了教皇以彼得继承人的身份自称至上和无谬的宣称，是何等软弱。在此我们可以观察到：
1. 彼得的过失。当他来到外邦教会时，他与他们交往，与他们一同吃饭——虽然他们未受割礼——这与特别给他的吩咐相符（徒10:9-16），那时他借属天的异象受警戒，「不可称任何事物为俗而不洁净的」。但当有些犹太基督徒从耶路撒冷来时，他便对外邦人显得回避了——只是为了迁就奉割礼的人，也是怕冒犯他们——这无疑叫外邦教会大大忧伤和灰心。于是他「退去，与外邦人隔开了」。他在这事上的过失对别人有不良的影响，因为「其余的犹太人也都随着他装假」——虽然他们从前可能心怀更好，如今却因他的榜样，也装作不敢与外邦人一同吃饭，假装凭良心不能作这事，因为他们未受割礼。而且（你能想象吗？）连巴拿巴——外邦人的使徒之一，曾在栽种和浇灌外邦教会上尽心竭力的人——也「随伙装假」。在此注意：（1）最好的人在独自一人时，也有何等的软弱和不稳定，他们因过分顾及讨人的喜悦，何等容易在向神当尽的本分上动摇。（2）坏榜样的影响力何等大——尤其是伟人和好人、那些因智慧和尊荣而声名卓著之人的榜样。
2. 保罗为他的过失而给他的责备。尽管彼得身份尊贵，但当保罗看见他这样行事，既大大损害福音的真理，又大大损害教会的平安，便不惧怕为此责备他。当别人在自己的原则上动摇时，保罗坚定地坚持自己的原则；他和他们中任何人一样是个真正的犹太人（因为他本是希伯来人所生的希伯来人），但他要高举自己作外邦人使徒的职分，因此不能看着他们被灰心丧胆、被践踏。「我一看见他们行得不正，与福音的真理不合」——他们没有按着福音所教导、他们也宣称接受并持守的原则而行，即借着基督的死，犹太人和外邦人中间隔断的墙已被拆毁，遵守摩西律法已不再有效——当他观察到这事，因彼得的过失是公开的，他也公开责备他：「就在众人面前对矶法说：『你既是犹太人，若随外邦人行事，不随犹太人行事，怎么还勉强外邦人随犹太人呢？』」在此，他的一部分行为与另一部分相矛盾；因为他既是犹太人，自己有时尚且可以不行仪文律法，照外邦人的方式生活，这就表明他并不认为遵守仪文律法仍是必要的——连犹太人自己也不必要；因此他既在自己的实行上如此，便不能与之一致地把律法强加给外邦基督徒。然而保罗就此责备他，是的，把他描绘为勉强外邦人随犹太人行事——不是借着公开的暴力和强压，而是他所作之事的趋势如此；因为这实际上就是表明：外邦人必须迁就犹太人，否则便不被接纳进入基督徒的相交之中。
二、保罗既已这样确立了自己的身份和职分，并充分表明自己不次于任何使徒——不，不次于彼得本身——便从他所给彼得的责备中趁机论到福音的那个伟大基要教义——人称义只是因信基督，而非因行律法（虽然有些人认为他到本章末了所说的一切，都是他在安提阿对彼得所说的话）——这个教义定了彼得的罪，因为他与犹太人妥协。因为，若他信仰的原则是：福音是我们称义的器皿，而非律法，那么他便行得极差，竟去支持那些维护律法、并要在我们称义之事上把它与信心搀杂的人。这正是保罗在加拉太人中所传的教义，他仍持守它，也是他在本书信中主要要提及和确立的。关于这一点，保罗告诉我们：
1. 犹太基督徒自己的实行：「『我们』，」他说，「『这生来的犹太人，不是外邦的罪人』（就是我们这些生来并在犹太教中长大的人，不是在污秽的外邦人中长大的），『既知道人称义不是因行律法，乃是因信耶稣基督，连我们也信了基督耶稣，使我们因信基督称义，不因行律法称义。』我们若以为必须借信基督而寻求称义，那么为何还要被律法缠累呢？我们信基督是为什么？岂不是为了借信基督而称义吗？若是这样，再回到律法那里去，指望借着道德行为的功劳，或任何献祭礼仪的洁净之礼的功效而称义，岂不是愚妄吗？如果我们这些生来的犹太人归回律法、指望借律法称义尚且是错的，那么要求那些从未服在律法之下的外邦人也如此，岂不更是大错特错——因为『凡有血气的，没有一人因行律法称义』？」为使这话更有分量，他加上（加2:17）：「『我们若求在基督里称义，却仍旧是罪人，难道基督是叫人犯罪的吗？』我们若单求借基督称义，也教导别人如此行，自己却被发现纵容或放任罪——或更确切地说，被人算为外邦的罪人，是不配与之相交的，除非我们也守摩西律法——『难道基督是叫人犯罪的吗？』若他引导我们接受一个给人放纵犯罪的自由的教义，或我们借这教义非但没有称义，反倒仍是不洁的罪人，不配与人交往，岂不就要推出这个结论吗？」他暗示这会是后果，但他以厌恶拒绝：「断乎不是，」他说——我们不应存这样的念头论到基督或他的教训，以为他借此引导我们进入一条有缺陷、无效的称义之路，使接受的人仍不得称义，或会给罪和罪人最小的鼓励。这将大大羞辱基督，对他们也极有害处。「『因为，』」（加2:18）他说，「『我素来所拆毁的，若重新建造——』我（或任何别人）既已教训人说遵守摩西律法对称义并非必要，如今若借言语或行为教训或暗示它是必要的，『这就证明自己是犯罪的人』；我便承认自己仍是不洁的罪人，尽管信了基督，仍留在罪咎之下；不然，我便要被控为欺骗和模棱两可，与自己的行事相矛盾。」使徒就是这样从犹太基督徒自己的原则和实行、以及他们偏离这原则所带来的后果，为因信称义不靠律法行为这一伟大教义辩护；由此显明，彼得和其他犹太人拒绝与外邦基督徒相交，并竭力要把他们带到律法的奴役之下，是大错了。
2. 他告诉我们他自己的判断和实行如何。（1）他向律法是死的。无论别人对律法有何评价，就他而言，他对律法是死的。他知道道德律对凡不常守其中所写的一切去行的人，都宣告了咒诅；因此他对律法是死的——就一切借律法称义和得救的盼望而言。至于仪文律法，他也知道它如今已被基督的来到所废除和取代；因此实体既已来到，他不再顾及影儿。他这样向律法死，是「因律法本身」；律法显明自己已经结束。借着思考律法本身，他看见称义不能借律法的行为得着（因为没有人能对律法尽完全的顺服），也看见如今不再需要律法的献祭和洁净之礼，因为它们已在基督里被废去，他献上自己为祭便为它们画上了句号；因此他越查考律法，就越看见没有理由维持犹太人所主张的那种对律法的尊重。虽然他这样「向律法死了」，他并不以为自己「没有律法」。他已弃绝了一切借律法的行为称义的盼望，也不愿再继续服在律法的奴役之下；但他绝非以为自己可免除向神当尽的本分；相反，他向律法死，是「叫我可以向 神活着」。他所信奉的福音教训不仅没有削弱他当尽本分的约束，反而更加坚固和确认了这约束；因此，虽然他向律法死了，却只是为了向神活出一种新的、更美的生命（如罗7:4,6）——一种比他遵守摩西律法更蒙神悦纳的生命，即信基督的生命，并在其影响之下向神活出圣洁和公义。与此相应，他告诉我们：（2）他既向律法死了，便借着耶稣基督向神活着（加2:20）：「我已经与基督同钉十字架」等等。在此他以自己的身份为我们描绘了信徒那奥秘生命的极佳说明。[1] 他被钉十字架，却仍活着；旧人被钉十字架（罗6:6），新人却活着；他向世界死，向律法死，却向神和基督活着；罪被治死，恩典被挑旺。[2] 「现在活着的不再是我。」这真奇妙：「我活着，却不再是我」；他在恩典的操练中活着；他有恩典的安慰和得胜；然而这恩典不是出于他自己，而是出于另一位。信徒看见自己活在一个倚靠的状态中。[3] 他「与基督同钉十字架」，基督却又「在他里面活着」；这是因他与基督奥秘的联合——借此他有分于基督的死，以致借着那死向罪死；又有分于基督的生命，以致借着那生命向神活。[4] 他在「肉身活着」，却「因信而活」；从外表看，他如同别人一样活着，他天然的生命如同别人一样得着维持；但他有一个更高尚、更尊贵的原则在支撑和推动他——那就是对基督的信，尤其是注视他在舍己爱人中所显的奇妙大爱。因此，他虽在肉身活着，却不随肉身行事。注意，凡有真实信心的人，都因信而活；而信心所最紧握的，乃是基督爱我们、为我们舍己这一件事。基督爱我们最大的明证，就是他为我们舍己；这也是我们为要向他活，最当以信心与之联合的。
「最后，」使徒以告诉我们作为结束：借着因信基督称义、不靠律法行为的教义（这是他所主张、别人所反对的），他避免了相反见解所背负的两个大难题：——1. 他「不废掉 神的恩」——靠律法行为称义的教义才会废掉恩典；因为正如他所论证的（罗11:6），「若是出于行为，就不出于恩典了。」2. 他不废掉基督的死；相反，「义若是借着律法得的」，就必得出结论说「基督就是徒然死了」；因为若我们指望借摩西律法得救，便是使基督的死成为不必要：因为若没有它我们也可以得救，又何必指定他去死呢？
英文原文
Peter Reproved by Paul (56 AD)
¹¹ But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
¹² For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
¹³ And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
¹⁴ But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
¹⁵ We who are Jews by nature, and not sinners of the Gentiles,
¹⁶ Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
¹⁷ But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
¹⁸ For if I build again the things which I destroyed, I make myself a transgressor.
¹⁹ For I through the law am dead to the law, that I might live unto God.
²⁰ I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
²¹ I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
I. From the account which Paul gives of what passed between him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him and their own folly and weakness in departing from that gospel which he had preached to them. But to give the greater weight to what he had already said, and more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, Ga 2:11-14. Antioch was one of the chief churches of the Gentile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ. There is no colour of reason for the supposition that Peter was bishop of Antioch. If he had, surely Paul would not have withstood him in his own church, as we here find he did; but, on the contrary, it is here spoken of as an occasional visit which he made thither. In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul's commission and approved his doctrine, and they parted very good friends. But in this Paul finds himself obliged to oppose Peter, for he was to be blamed, a plain evidence that he was not inferior to him, and consequently of the weakness of the pope's pretence to supremacy and infallibility, as the successor of Peter. Here we may observe,
1. Peter's fault. When he came among the Gentile churches, he complied with them, and did eat with them, though they were not circumcised, agreeably to the instructions which were given in particular to him (Ac 10:9-16), when he was warned by the heavenly vision to call nothing common or unclean. But, when there came some Jewish Christians from Jerusalem, he grew more shy of the Gentiles, only to humour those of the circumcision and for fear of giving them offence, which doubtless was to the great grief and discouragement of the Gentile churches. Then he withdrew, and separated himself. His fault herein had a bad influence upon others, for the other Jews also dissembled with him; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pretended they could not in conscience do it, because they were not circumcised. And (would you think it?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and watering the churches of the Gentiles, was carried away with their dissimulation. Here note, (1.) The weakness and inconstancy of the best of men, when left to themselves, and how apt they are to falter in their duty to God, out of an undue regard to the pleasing of men. And, (2.) The great force of bad examples, especially the examples of great men and good men, such as are in reputation for wisdom and honour.
2. The rebuke which Paul gave him for his fault. Notwithstanding Peter's character, yet, when he observes him thus behaving himself to the great prejudice both of the truth of the gospel and the peace of the church, he is not afraid to reprove him for it. Paul adhered resolutely to his principles, when others faltered in theirs; he was as good a Jew as any of them (for he was a Hebrew of the Hebrews), but he would magnify his office as the apostle of the Gentiles, and therefore would not see them discouraged and trampled upon. When he saw that they walked not uprightly, according to the truth of the gospel—that they did not live up to that principle which the gospel taught, and which they had professed to own and embrace, 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—when he observed this, as Peter's offence was public, so he publicly reproved him for it: He said unto him before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Herein one part of his conduct was a contradiction to the other; for if he, who was a Jew, could himself sometimes dispense with the use of the ceremonial law, and live after the manner of the Gentiles, this showed that he did not look upon the observance of it as still necessary, even for the Jews themselves; and therefore that he could not, consistently with his own practice, impose it upon the Gentile Christians. And yet Paul charges him with this, yea, represents him as compelling the Gentiles to live as did the Jews—not by open force and violence, but this was the tendency of what he did; for it was in effect to signify this, that the Gentiles must comply with the Jews, or else not be admitted into Christian communion.
II. Paul having thus established his character and office, and sufficiently shown that he was not inferior to any of the apostles, no, not to Peter himself, from the account of the reproof he gave him he takes occasion to speak of that great fundamental doctrine of the gospel—That justification is only by faith in Christ, and not by the works of the law (though some think that all he says to the end of the chapter is what he said to Peter at Antioch), which doctrine condemned Peter for his symbolizing with the Jews. For, if it was the principle of his religion that the gospel is the instrument of our justification and not the law, then he did very ill in countenancing those who kept up the law, and were for mixing it with faith in the business of our justification. This was the doctrine which Paul had preached among the Galatians, to which he still adhered, and which it is his great business in this epistle to mention and confirm. Now concerning this Paul acquaints us,
1. With the practice of the Jewish Christians themselves: "We," says he, "who are Jews by nature, and not sinners of the Gentiles (even we who have been born and bred in the Jewish religion, and not among the impure Gentiles), knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we ourselves have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. And, if we have thought it necessary to seek justification by the faith of Christ, why then should we hamper ourselves with the law? What did we believe in Christ for? Was it not that we might be justified by the faith of Christ? And, if so, is it not folly to go back to the law, and to expect to be justified either by the merit of moral works or the influence of any ceremonial sacrifices or purifications? And if it would be wrong in us who are Jews by nature to return to the law, and expect justification by it, would it not be much more so to require this of the Gentiles, who were never subject to it, since by the works of the law no flesh shall be justified?" To give the greater weight to this he adds (Ga 2:17), "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? If, while we seek justification by Christ alone, and teach others to do so, we ourselves are found giving countenance or indulgence to sin, or rather are accounted sinners of the Gentiles, and such as it is not fit to have communion with, unless we also observe the law of Moses, is Christ the minister of sin? Will it not follow that he is so, if he engage us to receive a doctrine that gives liberty to sin, or by which we are so far from being justified that we remain impure sinners, and unfit to be conversed with?" This, he intimates, would be the consequence, but he rejects it with abhorrence: "God forbid," says he, "that we should entertain such a thought of Christ, or of his doctrine, that thereby he should direct us into a way of justification that is defective and ineffectual, and leave those who embrace it still unjustified, or that would give the least encouragement to sin and sinners." This would be very dishonourable to Christ, and it would be very injurious to them also. "For," says he (Ga 2:18), "if I build again the things which I destroyed—if I (or any other), who have taught that the observance of the Mosaic law is not necessary to justification, should now, by word or practice, teach or intimate that it is necessary—I make myself a transgressor; I own myself to be still an impure sinner, and to remain under the guilt of sin, notwithstanding my faith in Christ; or I shall be liable to be charged with deceit and prevarication, and acting inconsistently with myself." Thus does the apostle argue for the great doctrine of justification by faith without the works of the law from the principles and practice of the Jewish Christians themselves, and from the consequences that would attend their departure from it, whence it appeared that Peter and the other Jews were much in the wrong in refusing to communicate with the Gentile Christians, and endeavouring to bring them under the bondage of the law.
2. He acquaints us what his own judgment and practice were. (1.) That he was dead to the law. Whatever account others might make of it, yet, for his part, he was dead to it. He knew that the moral law denounced a curse against all that continue not in all things written therein, to do them; and therefore he was dead to it, as to all hope of justification and salvation that way. And as for the ceremonial law, he also knew that it was now antiquated and superseded by the coming of Christ, and therefore, the substance having come, he had no longer any regard to the shadow. He was thus dead to the law, through the law itself; it discovered itself to be at an end. By considering the law itself, he saw that justification was not to be expected by the works of it (since none could perform a perfect obedience to it) and that there was now no further need of the sacrifices and purifications of it, since they were done away in Christ, and a period was put to them by his offering up himself a sacrifice for us; and therefore, the more he looked into it the more he saw that there was no occasion for keeping up that regard to it which the Jews pleaded for. But, though he was thus dead to the law, yet he did not look upon himself as with law. He had renounced all hopes of justification by the works of it, and was unwilling any longer to continue under the bondage of it; but he was far from thinking himself discharged from his duty to God; on the contrary, he was dead to the law, that he might live unto God. The doctrine of the gospel, which he had embraced, instead of weakening the bond of duty upon him, did but the more strengthen and confirm it; and therefore, though he was dead to the law, yet it was only in order to his living a new and better life to God (as Ro 7:4,6), such a life as would be more agreeable and acceptable to God than his observance of the Mosaic law could now be, that is, a life of faith in Christ, and, under the influence thereof, of holiness and righteousness towards God. Agreeably hereunto he acquaints us, (2.) That, as he was dead to the law, so he was alive unto God through Jesus Christ (Ga 2:20): I am crucified with Christ, etc. And here in his own person he gives us an excellent description of the mysterious life of a believer. [1.] He is crucified, and yet he lives; the old man is crucified (Ro 6:6), but the new man is living; he is dead to the world, and dead to the law, and yet alive to God and Christ; sin is mortified, and grace quickened. [2.] He lives, and yet not he. This is strange: I live, and yet not I; he lives in the exercise of grace; he has the comforts and the triumphs of grace; and yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence. [3.] He is crucified with Christ, and yet Christ lives in him; this results from his mystical union with Christ, by means of which he is interested in the death of Christ, so as by virtue of that to die unto sin; and yet interested in the life of Christ, so as by virtue of that to live unto God. [4.] He lives in the flesh, and yet lives by faith; to outward appearance he lives as other people do, his natural life is supported as others are; yet he has a higher and nobler principle that supports and actuates him, that of faith in Christ, and especially as eyeing the wonders of his love in giving himself for him. Hence it is that, though he lives in the flesh, yet he does not live after the flesh. Note, Those who have true faith live by that faith; and the great thing which faith fastens upon is Christ's loving us and giving himself for us. The great evidence of Christ's loving us is his giving himself for us; and this is that which we are chiefly concerned to mix faith with, in order to our living to him.
Lastly, The apostle concludes this discourse with acquainting us that by the doctrine of justification by faith in Christ, without the works of the law (which he asserted, and others opposed), he avoided two great difficulties, which the contrary opinion was loaded with:—1. That he did not frustrate the grace of God, which the doctrine of the justification by the works of the law did; for, as he argues (Ro 11:6), If it be of works, it is no more of grace. 2. That he did not frustrate the death of Christ; whereas, if righteousness come by the law, then it must follow that Christ has died in vain; for, if we look for salvation by the law of Moses, then we render the death of Christ needless: for to what purpose should he be appointed to die, if we might have been saved without it?
使徒在本章继续讲述他过去的生活和行为——这是他在前一章已经开始的；借着更多关于他与其他使徒之间所发生之事的实例，他表明自己对于福音的知识和作使徒的权柄，并不像他的反对者所暗示的那样受惠于他们；相反，他乃是蒙他们承认和认可的，与他拥有同等的使命来承担这职分。一、他特别告诉他们，他在前次之后多年又另有一次前往耶路撒冷的行程，以及他在那次的行事为人（加2:1-10）。二、向他们交代他与使徒彼得在安提阿的另一次会面，以及他在那里不得不怎样对待彼得。从那次谈话的主题出发，他便进而论述借着信基督称义、不靠律法的行为这一重大教义——这正是本书信所要确立的主要目的，也是他在以下两章中更加详细论述的。