I do not set aside
The phrase "I do not set aside" is translated from the Greek word "atheteō," which means to nullify, reject, or disregard. In the context of Paul's letter to the Galatians, this phrase emphasizes the apostle's firm stance against nullifying the grace of God. Paul is addressing the Judaizers' influence, who were advocating for adherence to the Mosaic Law as a means of achieving righteousness. By stating that he does not set aside God's grace, Paul underscores the sufficiency and supremacy of grace over the law. This is a powerful reminder that the Christian faith is rooted in grace, not in human efforts or legalistic observance.

the grace of God
The "grace of God" is a central theme in Paul's theology, referring to the unmerited favor and love that God extends to humanity through Jesus Christ. The Greek word for grace, "charis," conveys the idea of a gift freely given, without expectation of return. In the historical context of the early church, this was a radical departure from the prevailing religious systems that emphasized works and rituals. The grace of God is the foundation of the New Covenant, highlighting that salvation is a gift, not a reward for human effort. This grace is transformative, leading believers to live lives that reflect God's love and mercy.

For if righteousness
The term "righteousness" in this context is derived from the Greek word "dikaiosynē," which refers to a state of being right or just before God. Paul is addressing the misconception that righteousness could be achieved through adherence to the law. Historically, righteousness was often associated with following the Mosaic Law, but Paul redefines it as a status granted by God through faith in Christ. This righteousness is not earned but is imputed to believers, signifying a restored relationship with God.

comes through the law
The phrase "comes through the law" reflects the Judaizers' belief that observing the Mosaic Law was necessary for salvation. The Greek word "nomos" is used for "law," which in this context refers to the Torah, the first five books of the Old Testament. Paul argues that if righteousness could be attained through the law, then the sacrificial death of Christ would be rendered meaningless. This statement challenges the Galatians to reconsider the purpose of the law, which was to point to the need for a Savior, not to be a means of salvation itself.

Christ died for nothing
The phrase "Christ died for nothing" is a stark and sobering conclusion to Paul's argument. The Greek word "dōrean" means "for nothing" or "in vain." Paul is emphasizing the futility of Christ's sacrifice if the law could provide righteousness. This underscores the centrality of the cross in Christian theology. Historically, the crucifixion of Christ was a pivotal event that fulfilled the prophecies of the Old Testament and established the New Covenant. By stating that Christ's death would be in vain if the law could save, Paul reaffirms the necessity and sufficiency of Christ's atoning work for salvation. This serves as a powerful reminder of the cost of grace and the profound love of God demonstrated through the sacrifice of His Son.

(21) In thus attaching himself devotedly to Christ, the Christian escapes the charge of refusing and thwarting the free gift of justification which God has offered to him in His Son. He has made his choice of Christ, and not of the Law. On the other hand, if he had chosen the Law, and gone to it, and not to Christ, in his search for righteousness, he would have practically declared the death of Christ to be a useless and unnecessary sacrifice.

Frustrate.--An exactly literal translation of the Greek word, which means "to render nugatory or ineffectual." The grace of God goes forth with a certain mission to perform; but the Judaising party, by still clinging to the Law, prevented it from taking effect, and made it "return void" unto its Giver.

If righteousness come by the law.--What all men seek is justification in the sight of God. This is given to the just or righteous. But there were two ways of becoming thus just or righteous. The Law professed to make righteous those who complied with its provisions. But this was only a profession, for no one could really keep the Law. The Christian, therefore, rightly falls back upon faith in Christ, which brings him both an imputed righteousness, and also, in part, at least, a real righteousness. A deep and genuine faith in Christ is allowed to atone for the many unavoidable breaches of the Law, and that faith by degrees operates a real and vital change in the character and life of the man.

Then Christ is dead in vain.--If the Law had been enough to give actual righteousness to its votaries, and with righteousness the judicial declaration of freedom from guilt, then there would have been nothing for Christ to die for. His death would have had no object and been of no benefit to mankind.

Verse 21. - I do not frustrate the grace of God (οὐκ ἀθετῶ τὴν χάριν τοῦ Θεοῦ); I do not reject the grace of God. As I should be doing, it; instead of resting with "glorified" (1 Peter 1:8) satisfaction in the fatherly love and complacency with which God regards me in Christ, I began to give anxious heed to what the Law prescribes touching things or persons clean or unclean, and to deem it possible and needful to secure acceptableness with God through works of ceremonial performance. If it were only for one single reason alone, I do not, I cannot, thus slight and set at nought the state of grace with all its attendant blessings into which God has in Christ Jesus brought me. The "grace of God" presents that entire notion of the kingdom of grace which the apostle sets forth, and on which he descants with such glowing animation, in the fifth chapter of his Epistle to the Romans. The term of itself stands in vivid contrast to that slavish, anxious, never assured working for acceptance, which characterized the Jewish legalist, and characterizes the legalist Christian as well. As the apostle does not write ἐγὼ οὐκ ἀθετῶ, which would mean, "I do not set aside, not I," he is not to be read as if just now emphasizing a personal contrast between himself, and either St. Peter or the Judaizers with whom St. Peter was then to outward appearance taking sides; he is at present simply winding up his recital of his remonstrance at Antioch with the one terse argument, with which he then justified his own position, and, as if with a sledge-hammer, at once demolished the position of the Judaizers. The verb ἀθετῶ means "reject," "turn from as from a thing unworthy of regard;" as in Mark 7:9, "Ye reject the commandment of God, that ye may keep your tradition;" Luke 7:30, "The Pharisees and lawyers rejected for themselves the counsel of God;" 1 Thessalonians 4:8, "He that rejecteth [our testimony touching this], rejeeteth not man, but God;" Hebrews 10:28, "A man that hath set at nought Moses' Law;" in which last passage it indicates, but without itself fully describing, a more aggressive disobedience. The rendering "made void," adopted by the Revisers, in the sense of "disannul," is doubtless fully authenticated by Galatians 3:15; 1 Timothy 5:12; Hebrews 9:18. Since even an apostle could not "disannul" the "grace of God" viewed in itself, this sense of the word, if adopted, would, as well as the perhaps questionable rendering of our Authorized Version, "frustrate," apply to the previous work of Divine grace wrought upon the apostle's own soul. But the logical connection of the following clause is more easily shown by our reverting to the sense before given to the verb, which in the New Testament is the more usual one. For if righteousness come by the Law, then Christ is dead in vain (εἰ γὰρ διὰ νόμου δικαιοσύνη ἄρα Ξριστὸς δωρεὰν ἀπέθανεν); for if through the Law is righteousness, then did Christ for nought die. This one reason is decisive. The sole reason why the Son of God came into the world to suffer death was to do away our sins and make us righteous with God. But if sin can be purged by the purifications of the Law, and cleanness before God is procurable by Levitical ceremonies, then there was no need for this; then the Crucifixion, for this one end ordained and from the beginning of time prepared for by the Father, and fur this one end, of his own free choice gone forward to, brought about, and undergone by Christ himself, was a simply superfluous sacrifice. We might have been saved, nay, have perchance saved ourselves, without it. It is impossible to find in all Scripture a more decisive passage than this in proof both of the fact of, the atonement and of its supreme importance in the Christian system. This is emphatically Christ's great work. Compared with this, all besides is either subsidiary or derivative, Δωρεάν, (as a mere gift,) "for nought;" that is, without cause, there being no call or just occasion for it; thus, John 15:25, "They hated me without cause;" 1 Samuel 19:5, Septuagint, "Slay David without a cause;" Ezekiel 6:10, Septuagint, "I have not said in vain that I would do this evil unto them;" Ecclus. 29:6, "He hath got him an enemy without cause." The apostle adds nothing as to the effect of his remonstrance. It is impossible, however, to doubt that, so instinct as it was with the power of the Holy Spirit, it proved successful, not only in the healing of the mischief which had begun to show itself in the Antiochian Church, but also in its effect upon St. Peter. Nothing has transpired of any later intercourse between the two apostles. But the thorough honesty which in the main was one of St. Peter's great characteristics, notwithstanding the perplexed action in which from time to time he got involved, through the warmth of his sympathetic affections and his sometimes too hasty impulsiveness, would be sure to make him pre-eminently tractable to the voice of a true-speaking and holy friend; and, moreover, in the present instance, St. Paul was appealing to sentiments which he had himself recently proved at Jerusalem to be deeply operative in his own bosom. How deeply operative, is further evinced in his own two Epistles, written some eight or ten years later than this Epistle, and addressed also in part to the same Galatian Churches; in which he not only weaves into his language not a few expressions and turns of thought which have all the appearance of being borrowed from Epistles of St. Paul, but also in the second of them makes direct mention of those Epistles, speaking of them as standing on the footing of "the other Scriptures," and of their author as "our beloved brother Paul;" notwithstanding that one of those very writings contains the extremely plain-spoken account of that sad fall of his at Antioch. which we have here been considering. (On St. Paul's later relations with St. Barnabas, see above on ver. 13.) ADDITIONAL NOTE.

Parallel Commentaries ...


I do not set aside
ἀθετῶ (athetō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 114: From a compound of a and a derivative of tithemi; to set aside, i.e. to disesteem, neutralize or violate.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

grace
χάριν (charin)
Noun - Accusative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

of God.
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

if
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

righteousness [comes]
δικαιοσύνη (dikaiosynē)
Noun - Nominative Feminine Singular
Strong's 1343: From dikaios; equity; specially justification.

through
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

the Law,
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

Christ
Χριστὸς (Christos)
Noun - Nominative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

died
ἀπέθανεν (apethanen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 599: To be dying, be about to die, wither, decay. From apo and thnesko; to die off.

for nothing.”
δωρεὰν (dōrean)
Adverb
Strong's 1432: As a free gift, without payment, freely. Accusative case of dorea as adverb; gratuitously.


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NT Letters: Galatians 2:21 I don't make void the grace (Gal. Ga)