2:11 But when Cephas 1 came to Antioch, 2 I opposed him to his face, because he had clearly done wrong. 3 2:12 Until 4 certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this 5 and separated himself 6 because he was afraid of those who were pro-circumcision. 7 2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them 8 by their hypocrisy. 2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas 9 in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force 10 the Gentiles to live like Jews?”
2:15 We are Jews by birth 11 and not Gentile sinners, 12 2:16 yet we know 13 that no one 14 is justified by the works of the law 15 but by the faithfulness of Jesus Christ. 16 And 17 we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ 18 and not by the works of the law, because by the works of the law no one 19 will be justified.
1 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
2 map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
3 tn Grk “because he stood condemned.”
4 tn The conjunction γάρ has not been translated here.
5 tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).
6 tn Or “and held himself aloof.”
7 tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
8 tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).
9 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
10 tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).
11 tn Grk “by nature.”
12 tn Grk “and not sinners from among the Gentiles.”
13 tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.
14 tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.
15 sn The law is a reference to the law of Moses.
16 tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
17 tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
18 tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”
19 tn Or “no human being”; Grk “flesh.”