KJV: I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
YLT: I do not make void the grace of God, for if righteousness be through law -- then Christ died in vain.
Darby: I do not set aside the grace of God; for if righteousness is by law, then Christ has died for nothing.
ASV: I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.
| ἀθετῶ | I do set aside |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἀθετέω Sense: to do away with, to set aside, disregard. |
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| χάριν | grace |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| νόμου | [the] Law |
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Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| δικαιοσύνη | righteousness [is] |
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Parse: Noun, Nominative Feminine Singular Root: δικαιοσύνη Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God. |
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| Χριστὸς | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| δωρεὰν | for naught |
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Parse: Adverb Root: δωρεάν Sense: freely, undeservedly. |
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| ἀπέθανεν | died |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποθνῄσκω Sense: to die. |
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Greek Commentary for Galatians 2:21
Common word in lxx and Polybius and on, to make ineffective Some critic would charge him with that after his claim to such a close mystic union with Christ. [source]
Condition of first class, assumed as true. If one man apart from grace can win his own righteousness, any man can and should. Hence (αρα ara accordingly) Christ died gratuitously (δωρεαν dōrean), unnecessarily. Adverbial accusative of δωρεα 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 (δια νομου dia nomou) one has to keep all the law that he knows. That no one ever did. [source]
Annul or invalidate. Comp. Mark 7:9; 1 Corinthians 1:19; Galatians 3:15. [source]
More correctly, died; pointing to the historical incident. [source]
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 1 Corinthians 16:3; 2 Corinthians 8:6, 2 Corinthians 8:19; 1 Peter 1:10, 1 Peter 1:13. So here: the gracious gift of God in the offering of Christ. [source]
Groundlessly, without cause. See on 2 Thessalonians 3:8. The sense here is not common. It is not found in Class., and in N.T. only John 15:25. In lxx, see Psalm 34:7,19; 108:3; 118:161; 1 Samuel 19:5; Sirach 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 Galatians 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. -DIVIDER- -DIVIDER- 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. -DIVIDER- -DIVIDER- 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?-DIVIDER- 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. -DIVIDER- -DIVIDER- 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. -DIVIDER- -DIVIDER- 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. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Galatians 2:21
Ellipsis in the Greek (no verb), as in John 9:3; John 13:18. In their law Cf. John 8:17; John 10:34 for this standpoint. “Law” The hatred of the Jews toward Jesus the promised Messiah (John 1:11) is “part of the mysterious purpose of God” (Bernard) as shown by ινα πληρωτηι hina plērōthēi (first aorist passive subjunctive of πληροω plēroō to fulfill). Without a cause Adverbial accusative of δωρεα dōrea from διδωμι didōmi gratuitously, then unnecessarily or gratis (in two Koiné tablets, Nageli) as here and Galatians 2:21. [source]
Verbal adjective of γραπω graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης sunmarturousēs as in Romans 9:1. The word συνειδησις suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. Their thoughts one with another accusing or also excusing them Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
As in Galatians 2:21. By his grace (τηι αυτου χαριτι tēi autou chariti). Instrumental case of this wonderful word χαρις charis which so richly expresses Paul‘s idea of salvation as God‘s free gift. Through the redemption A releasing by ransom God did not set men right out of hand with nothing done about men‘s sins. We have the words of Jesus that he came to give his life a ransom τηι εν Χριστωι Ιησου Lutron is common in the papyri as the purchase-money in freeing slaves (Deissmann, Light from the Ancient East, pp. 327f.). That is in Christ Jesus (tēi en Christōi Iēsou). There can be no mistake about this redemption. It is like John 3:16. [source]
See on Luke 7:30. Originally, to make disestablished ( ἄθετον ) something which is established or prescribed ( θετόν ) Hence to nullify, make void, frustrate, and, in a milder sense, to despise or reject, as Galatians 2:21. The stronger sense is better here, so that Rev., reject is not an improvement on the A.V. The American revisers render: And the discernment of the discerning will I bring to nought. [source]
Circumcision is the sign of subjection to the Jewish “yoke” - the economy of the law. The question with the Galatians was circumcision as a condition of salvation. See Galatians 2:3, Galatians 2:5; Acts 15:1. It was a choice between salvation by law and salvation by Christ. The choice of the law involved the relinquishment of Christ. Comp. Galatians 2:21. Chrysostom says: “He who is circumcised is circumcised as fearing the law: but he who fears the law distrusts the power of grace: and he who distrusts gains nothing from that which he distrusts.” [source]
Literally, “Yet a man‘s covenant ratified.” On Διατηκη Diathēkē as both covenant and will see note on Matthew 26:28; note on 1 Corinthians 11:25; note on 2 Corinthians 3:6; notes on Hebrews 9:16. On κυροω kuroō to ratify, to make valid, see note on 2 Corinthians 2:8. Perfect passive participle here, state of completion, authoritative confirmation. Maketh it void (ατετει athetei). See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise. Addeth thereto Present middle indicative of the double compound verb επιδιατασσομαι epidiatassomai a word found nowhere else as yet. But inscriptions use διατασσομαι διαταχισ διαταγη διαταγμα diatassomaiεπι diataxisδιαταχεις diatagēdiatagma with the specialized meaning to “determine by testamentary disposition” (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add (epi) fresh clauses or specifications (diataxeis). [source]
See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise. [source]
First aorist active infinitive of ζωοποιεω zōopoieō late compound “Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21). [source]
“Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21). [source]
Better, rejecteth. Setteth aside. Comp. Galatians 2:21; Galatians 3:15; 1 Corinthians 1:19. Used in N.T. both of persons and things. [source]
First aorist passive of ατετεω atheteō late verb (first in lxx and Polybius), to reject, set aside (from ατετος athetos). See note on 1 Thessalonians 4:8; Galatians 2:21. Their first faith (την πρωτην πιστιν tēn prōtēn pistin). “Their first pledge” (promise, contract) to Christ. It is like breaking the marriage contract. Evidently one of the pledges on joining the order of widows was not to marry. Parry suggests a kind of ordination as with deacons and bishops (technical use of κριμα krima and πιστις pistis). [source]