SEV Biblia, Chapter 2:18
Porque si las cosas que destruí, las mismas vuelvo a edificar, rebelde me hago.
Clarke's Bible Commentary - Galatians 2:18
Verse 18. For if I build again the things which I destroyed] If I act like a Jew, and enjoin the observance of the law on the Gentiles, which I have repeatedly asserted and proved to be abolished by the death of Christ, then I build up what I destroyed, and thus make myself a transgressor, by not observing the law in that way in which I appear to enjoin the observance of it upon others.
John Gill's Bible Commentary
Ver. 18. For if I build again the things which I destroyed , etc..] Which must be understood not of good things, for formerly he destroyed the faith of the Gospel, at least as much as in him lay, and now he built it up, established, and defended it; in doing which he did no evil, or made himself a transgressor, but the reverse; he showed himself a faithful minister of Christ: but of things not lawful, such as the rites and ceremonies of the law of Moses, which were now abrogated, and he had declared to be so all over the Gentile world; and therefore should he go about to establish these things as necessary to salvation, or teach men to join the observance of them with Christ's righteousness for justification, then, says he, I make myself a transgressor : for he could not be otherwise, be the case how it would with respect to the abrogation, or non-abrogation of the law; for if the law was not abolished, then he made himself a transgressor of it; by neglecting it himself, and teaching others to do so; and if it was abolished, then it must be criminal in him to enforce the observance of it as necessary to a sinner's justification before God. Now though the apostle transfers this to himself, and spoke in his own person to decline all invidious reflections and characters; yet he tacitly regards Peter, and his conduct, who had been taught by the vision the abrogation of the ceremonial law, and acted accordingly by conversing and eating with the Gentiles, and had declared that law to be an insupportable yoke of bondage, which the Gentiles were not obliged to come under; and yet now, by his practice and example, built up and established those very things he had before destroyed, and therefore could not exculpate himself, from being a transgressor: or these things may regard sins and immoralities in life and conversation; and the apostle's sense be, that should he, or any other, take encouragement to sin from the doctrine of free justification by the righteousness of Christ, as if he was the author and minister of sin, and allowed persons in it; this would be to establish sin, which the righteousness of Christ justifies from, and engage in a living in sin, to which, by Christ's righteousness, they are dead unto; than which, nothing can be, a greater contradiction, and which must unavoidably make them not only transgressors of the law, by sinning against it, but apostates, as the word parabathv here used signifies, from the Gospel; such must act quite contrary to the nature, use, and design of the Gospel in general, and this doctrine in particular, which teaches men to deny ungodliness and worldly lusts, and that being dead to sin, they should live unto righteousness.
Matthew Henry Commentary
Verses 15-19 - Paul, having thus shown he was not inferior to any apostle, not to Peter himself, speaks of the great foundation doctrine of the gospel For what did we believe in Christ? Was it not that we might be justified by the faith of Christ? If so, is it not foolish to go bac to the law, and to expect to be justified by the merit of moral works or sacrifices, or ceremonies? The occasion of this declaratio doubtless arose from the ceremonial law; but the argument is quite a strong against all dependence upon the works of the moral law, a respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by Christ, we ourselve also are found sinners, is Christ the minister of sin? This would be very dishonourable to Christ, and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in Christ, by his offering up himself a sacrifice for us. He did not hop or fear any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to God, and be devoted to him through the motives and grac of the gospel. It is no new prejudice, though a most unjust one, tha the doctrine of justification by faith alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrin of it, to live in sin, is to try to make Christ the minister of sin, a any thought of which all Christian hearts would shudder.
Greek Textus Receptus
εγω 1473 P-1NS γαρ 1063 CONJ δια 1223 PREP νομου 3551 N-GSM νομω 3551 N-DSM απεθανον 599 5627 V-2AAI-1S ινα 2443 CONJ θεω 2316 N-DSM ζησω 2198 5661 V-AAS-1S
Robertson's NT Word Studies
2:18 {A transgressor} (parabaten). Peter, by his shifts had contradicted himself helplessly as Paul shows by this condition. When he lived like a Gentile, he tore down the ceremonial law. When he lived like a Jew, he tore down salvation by grace.
