Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
And I went up by revelation; and I laid before them the {See marginal note on chapter 1:6.}gospel which I preach among the Gentiles but privately before them who {Or, are}were of repute, lest by any means I should be running, or had run, in vain.
But not even Titus who was with me, being a Greek, was compelled to be circumcised:
{Or, but it was because of}and that because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
to whom we gave place in the way of subjection, no, not for an hour; that the truth of the {See marginal note on chapter 1:6.}gospel might continue with you.
But from those who {Or, are}were reputed to be somewhat ( {Or, what they once were}whatsoever they were, it maketh no matter to me: God accepteth not man's person)—they, I say, who were of repute imparted nothing to me:
but contrariwise, when they saw that I had been intrusted with the {See marginal note on chapter 1:6.}gospel of the uncircumcision, even as Peter with the {See marginal note on chapter 1:6.}gospel of the circumcision
(for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);
and when they perceived the grace that was given unto me, {Or, Jacob}James and Cephas and John, they who {Or, are}were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision;
only they would that we should remember the poor; which very thing I was also zealous to do.
But when Cephas came to Antioch, I resisted him to the face, because he stood condemned.
For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision.
And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation.
But when I saw that they walked not uprightly according to the truth of the {See marginal note on chapter 1:6.}gospel, I said unto Cephas before them all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?
We being Jews by nature, and not sinners of the Gentiles,
yet knowing that a man is not {Or, accounted righteous: and so elsewhere. Compare Romans 2:13.}justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.
But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a minister of sin? God forbid.
For if I build up again those things which I destroyed, I prove myself a transgressor.
For I through the law died unto the law, that I might live unto God.
I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me.
I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.
Querverweise zu Galater 2,21 Gal 2,21
For if I build up again those things which I destroyed, I prove myself a transgressor.
yet knowing that a man is not {Or, accounted righteous: and so elsewhere. Compare Romans 2:13.}justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.
But I said, I have labored in vain, I have spent my strength for nought and vanity; yet surely the justice due to me is with Jehovah, and my recompense with my God.
Jehovah bringeth the counsel of the nations to nought;He maketh the thoughts of the peoples to be of no effect.
Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law.
How do ye say, We are wise, and the law of Jehovah is with us? But, behold, the false pen of the scribes hath {Or, made of it falsehood}wrought falsely.
And he said unto them, Full well do ye reject the commandment of God, that ye may keep your tradition.
Behold, I Paul say unto you, that, if ye receive circumcision, Christ will profit you nothing.
Yea, I testify again to every man that receiveth circumcision, that he is a debtor to do the whole law.
Ye are {Greek: brought to nought. Compare Romans 7:2, 6 (in the Greek).}severed from Christ, ye who would be justified by the law; ye are fallen away from grace.
by which also ye are saved, if ye hold fast {Greek: with what word.}the word which I {See marginal note on chapter 1:17.}preached unto you, except ye believed {Or, without cause}in vain.
What then shall we say to these things? If God is for us, who is against us?
For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.
and if Christ hath not been raised, then is our preaching {Or, void}vain, {Some ancient authorities read our.}your faith also is {Or, void}vain.
But if it is by grace, it is no more of works: otherwise grace is no more grace.
and if Christ hath not been raised, your faith is vain; ye are yet in your sins.
Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron?