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Selected Verse: Galatians 2:21 - Strong Concordance

Verse	Translation	Text
Ga 2:21	Strong Concordance	I do [114] not [3756] frustrate [114] the grace [5485] of God [2316]: for [1063] if [1487] righteousness [1343] come by [1223] the law [3551], then [686] Christ [5547] is dead [599] in vain [1432].
	King James	I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
I do not frustrate the grace of God--I do not make it void, as thou, Peter, art doing by Judaizing. for--justifying the strong expression "frustrate," or "make void." is dead in vain--Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [CHRYSOSTOM].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

I do not frustrate the grace of God--I do not make it void, as thou, Peter, art doing by Judaizing.

for--justifying the strong expression "frustrate," or "make void."

is dead in vain--Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [CHRYSOSTOM].

Notes on the Bible, by Albert Barnes, [1834]
I do not frustrate the grace of God - The word rendered "frustrate" (ἀθετῶ athetō) means properly to displace, abrogate, abolish; then to make void, to render null; Mar 7:9; Luk 7:30; Co1 1:19. The phrase "the grace of God," here refers to the favor of God manifested in the plan of salvation by the gospel, and is another name for the gospel. The sense is, that Paul would not take any measures or pursue any course that would render that vain or inefficacious. Neither by his own life, by a course of conduct which would show that it had no influence over the heart and conduct, nor by the observance of Jewish rites and customs, would he do anything to render that inefficacious. The design is to show that he regarded it as a great principle that the gospel was efficacious in renewing and saving man, and he would do nothing that would tend to prevent that impression on mankind. A life of sin, of open depravity and licentiousness, would do that. And in like manner a conformity to the rites of Moses as a ground of justification would tend to frustrate the grace of God, or to render the method of salvation solely by the Redeemer nugatory. This is to be regarded, therefore as at the same time a reproof of Peter for complying with customs which tended to frustrate the plan of the gospel, and a declaration that he intended that his own course of life should be such as to confirm the plan, and show its efficacy in pardoning the sinner and rendering him alive in the service of God. For if righteousness come by the law - If justification can be secured by the observance of any law - ceremonial or moral - then there was no need of the death of Christ as an atonement. This is plain. If man by conformity to any law could be justified before God, what need was there of an atonement? The work would then have been wholly in his own power, and the merit would have been his. It follows from this, that man cannot be justified by his own morality, or his alms-deeds, or his forms of religion, or his honesty and integrity. If he can, he needs no Saviour; he can save himself. It follows also that when people depend on their own amiableness, and morality, and good works, they would feel no need of a Saviour; and this is the true reason why the mass of people reject the Lord Jesus. They suppose they do not deserve to be sent to hell. They have no deep sense of guilt. They confide in their own integrity, and feel that God ought to save them. Hence, they feel no need of a Saviour; for why should a person in health employ a physician? And confiding in their own righteousness, they reject the grace of God, and despise the plan of justification through the Redeemer. To feel the need of a Saviour it is necessary to feel that we are lost and ruined sinners; that we have no merit upon which we can rely; and that we are entirely dependent on the mercy of God for salvation. Thus feeling, we shall receive the salvation of the gospel with thankfulness and joy, and show that in regard to us Christ is not "dead in vain."

Notes on the Bible, by Albert Barnes, [1834]

I do not frustrate the grace of God - The word rendered "frustrate" (ἀθετῶ athetō) means properly to displace, abrogate, abolish; then to make void, to render null; Mar 7:9; Luk 7:30; Co1 1:19. The phrase "the grace of God," here refers to the favor of God manifested in the plan of salvation by the gospel, and is another name for the gospel. The sense is, that Paul would not take any measures or pursue any course that would render that vain or inefficacious. Neither by his own life, by a course of conduct which would show that it had no influence over the heart and conduct, nor by the observance of Jewish rites and customs, would he do anything to render that inefficacious. The design is to show that he regarded it as a great principle that the gospel was efficacious in renewing and saving man, and he would do nothing that would tend to prevent that impression on mankind. A life of sin, of open depravity and licentiousness, would do that. And in like manner a conformity to the rites of Moses as a ground of justification would tend to frustrate the grace of God, or to render the method of salvation solely by the Redeemer nugatory. This is to be regarded, therefore as at the same time a reproof of Peter for complying with customs which tended to frustrate the plan of the gospel, and a declaration that he intended that his own course of life should be such as to confirm the plan, and show its efficacy in pardoning the sinner and rendering him alive in the service of God.

For if righteousness come by the law - If justification can be secured by the observance of any law - ceremonial or moral - then there was no need of the death of Christ as an atonement. This is plain. If man by conformity to any law could be justified before God, what need was there of an atonement? The work would then have been wholly in his own power, and the merit would have been his. It follows from this, that man cannot be justified by his own morality, or his alms-deeds, or his forms of religion, or his honesty and integrity. If he can, he needs no Saviour; he can save himself. It follows also that when people depend on their own amiableness, and morality, and good works, they would feel no need of a Saviour; and this is the true reason why the mass of people reject the Lord Jesus. They suppose they do not deserve to be sent to hell. They have no deep sense of guilt. They confide in their own integrity, and feel that God ought to save them. Hence, they feel no need of a Saviour; for why should a person in health employ a physician? And confiding in their own righteousness, they reject the grace of God, and despise the plan of justification through the Redeemer. To feel the need of a Saviour it is necessary to feel that we are lost and ruined sinners; that we have no merit upon which we can rely; and that we are entirely dependent on the mercy of God for salvation. Thus feeling, we shall receive the salvation of the gospel with thankfulness and joy, and show that in regard to us Christ is not "dead in vain."

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
grace Grace (in salvation). (Gal 5:4); (Rom 3:24). (See Scofield) - (Joh 1:17). righteousness (See Scofield) - (Rom 10:10).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Frustrate (ἀθετῶ) Annul or invalidate. Comp. Mar 7:9; Co1 1:19; Gal 3:15. The grace of God (τὴν χάριν τοῦ θεοῦ) 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 Co1 16:3; Co2 8:6, Co2 8:19; Pe1 1:10, Pe1 1:13. So here: the gracious gift of God in the offering of Christ. Is dead (ἀπέθανεν) More correctly, died; pointing to the historical incident. In vain (δωρεὰν) Groundlessly, without cause. See on Th2 3:8. The sense here is not common. It is not found in Class., and in N.T. only Joh 15:25. In lxx, see Psalm 34:7, 19; 108:3; 118:161; 1 Samuel 19:5; Sir. 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 Gal 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. 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. 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? 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. 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. 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Frustrate (ἀθετῶ)

Annul or invalidate. Comp. Mar 7:9; Co1 1:19; Gal 3:15.

The grace of God (τὴν χάριν τοῦ θεοῦ)

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 Co1 16:3; Co2 8:6, Co2 8:19; Pe1 1:10, Pe1 1:13. So here: the gracious gift of God in the offering of Christ.

Is dead (ἀπέθανεν)

More correctly, died; pointing to the historical incident.

In vain (δωρεὰν)

Groundlessly, without cause. See on Th2 3:8. The sense here is not common. It is not found in Class., and in N.T. only Joh 15:25. In lxx, see Psalm 34:7, 19; 108:3; 118:161; 1 Samuel 19:5; Sir. 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 Gal 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.

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.

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?

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.

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.

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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Meantime I do not make void - In seeking to be justified by my own works. The grace of God - The free love of God in Christ Jesus. But they do, who seek justification by the law. For if righteousness is by the law - If men might be justified by their obedience to the law, moral or ceremonial. Then Christ died in vain - Without any necessity for it, since men might have been saved without his death; might by their own obedience have been both discharged from condemnation, and entitled to eternal life.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I do not frustrate - Ουκ αθετω· I do not contemn, despise, or render useless, the grace of God - the doctrine of Christ crucified; which I must do if I preach the necessity of observing the law. For if righteousness - If justification and salvation come by an observance of the law, then Christ is dead in vain; his death is useless if an observance of the law can save us; but no observance of the law can save us, and therefore there was an absolute necessity for the death of Christ. 1. The account of the prevarication of Peter in the preceding chapter teaches us a most useful lesson. Let him who assuredly standeth take heed lest he fall. No person in a state of probation is infallible; a man may fall into sin every moment; and he will, if he do not walk with God. Worldly prudence and fleshly wisdom would have concealed this account of the prevarication of Peter; but God tells truth. This the fountain of it; and from him we are to expect not only nothing but the truth, but also the whole truth. If the Gospel were not of God we had never heard of the denial and prevarication of Peter, nor of the contention between Paul and Barnabas. And these accounts are recorded, not that men may justify or excuse their own delinquencies by them, but that they may avoid them; for he must be inexcusable who, with these histories before his eyes, ever denies his Master, or acts the part of a hypocrite. Had the apostles acted in concert to impose a forgery on the world as a Divine revelation, the imposture would have now come out. The falling out of the parties would have led to a discovery of the cheat. This relation, therefore, is an additional evidence of the truth of the Gospel. 2. On, I through the law am dead to the law, etc., pious Quesnel makes the following useful reflections: "The ceremonial law, which is no more than a type and shadow of him, destroys itself by showing us Jesus Christ, who is the truth and the substance. The moral law, by leaving us under our own inability under sin and the curse, makes us perceive the necessity of the law of the heart, and of a Savior to give it. The law is for the old man, as to its terrible and servile part; and it was crucified and died with Christ upon the cross as well as the old man. The new man, and the new law, require a new sacrifice. What need has he of other sacrifices who has Jesus Christ? They in whom this sacrifice lives, do themselves live to God alone; but none can live to him except by faith; and this life of faith consists in dying with Christ to the things of the present world, and in expecting, as co-heirs with him, the blessings of the eternal world. And who can work all this in us but only he who lives in us? That man has arrived to a high degree of mortification, who can say Christ liveth in me, and I am crucified to the world. Such a one must have renounced not only earthly things, but his own self also." 3. Is there, or can there be, any well grounded hope of eternal life but what comes through the Gospel? In vain has the ingenuity of man tortured itself for more than 5000 years, to find out some method of mending the human heart: none has been discovered that even promised any thing likely to be effectual. The Gospel of Christ not only mends but completely cures and new makes infected nature. Who is duly apprised of the infinite excellency and importance of the Gospel? What was the world before its appearance? What would it be were this light extinguished? Blessed Lord! let neither infidelity nor false doctrine rise up to obscure this heavenly splendor!

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

I do not frustrate - Ουκ αθετω· I do not contemn, despise, or render useless, the grace of God - the doctrine of Christ crucified; which I must do if I preach the necessity of observing the law.

For if righteousness - If justification and salvation come by an observance of the law, then Christ is dead in vain; his death is useless if an observance of the law can save us; but no observance of the law can save us, and therefore there was an absolute necessity for the death of Christ.

1. The account of the prevarication of Peter in the preceding chapter teaches us a most useful lesson. Let him who assuredly standeth take heed lest he fall. No person in a state of probation is infallible; a man may fall into sin every moment; and he will, if he do not walk with God. Worldly prudence and fleshly wisdom would have concealed this account of the prevarication of Peter; but God tells truth. This the fountain of it; and from him we are to expect not only nothing but the truth, but also the whole truth. If the Gospel were not of God we had never heard of the denial and prevarication of Peter, nor of the contention between Paul and Barnabas. And these accounts are recorded, not that men may justify or excuse their own delinquencies by them, but that they may avoid them; for he must be inexcusable who, with these histories before his eyes, ever denies his Master, or acts the part of a hypocrite. Had the apostles acted in concert to impose a forgery on the world as a Divine revelation, the imposture would have now come out. The falling out of the parties would have led to a discovery of the cheat. This relation, therefore, is an additional evidence of the truth of the Gospel.

2. On, I through the law am dead to the law, etc., pious Quesnel makes the following useful reflections:

"The ceremonial law, which is no more than a type and shadow of him, destroys itself by showing us Jesus Christ, who is the truth and the substance. The moral law, by leaving us under our own inability under sin and the curse, makes us perceive the necessity of the law of the heart, and of a Savior to give it. The law is for the old man, as to its terrible and servile part; and it was crucified and died with Christ upon the cross as well as the old man. The new man, and the new law, require a new sacrifice. What need has he of other sacrifices who has Jesus Christ? They in whom this sacrifice lives, do themselves live to God alone; but none can live to him except by faith; and this life of faith consists in dying with Christ to the things of the present world, and in expecting, as co-heirs with him, the blessings of the eternal world. And who can work all this in us but only he who lives in us? That man has arrived to a high degree of mortification, who can say Christ liveth in me, and I am crucified to the world. Such a one must have renounced not only earthly things, but his own self also."

3. Is there, or can there be, any well grounded hope of eternal life but what comes through the Gospel? In vain has the ingenuity of man tortured itself for more than 5000 years, to find out some method of mending the human heart: none has been discovered that even promised any thing likely to be effectual. The Gospel of Christ not only mends but completely cures and new makes infected nature. Who is duly apprised of the infinite excellency and importance of the Gospel? What was the world before its appearance? What would it be were this light extinguished? Blessed Lord! let neither infidelity nor false doctrine rise up to obscure this heavenly splendor!

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¹⁹ For [1063] it is written [1125], I will destroy [622] the wisdom [4678] of the wise [4680], and [2532] will bring to nothing [114] the understanding [4907] of the prudent [4908].

³⁰ But [1161] the Pharisees [5330] and [2532] lawyers [3544] rejected [114] the counsel [1012] of God [2316] against [1519] themselves [1438], being [907] not [3361] baptized [907] of [5259] him [846].

⁹ And [2532] he said [3004] unto them [846], Full well [2573] ye reject [114] the commandment [1785] of God [2316], that [2443] ye may keep [5083] your own [5216] tradition [3862].

¹⁰ For [1063] with the heart [2588] man believeth [4100] unto [1519] righteousness [1343]; and [1161] with the mouth [4750] confession is made [3670] unto [1519] salvation [4991].

¹⁷ For [3754] the law [3551] was given [1325] by [1223] Moses [3475], but grace [5485] and [2532] truth [225] came [1096] by [1223] Jesus [2424] Christ [5547].

²⁴ Being justified [1344] freely [1432] by his [846] grace [5485] through [1223] the redemption [629] that is in [1722] Christ [5547] Jesus [2424]:

⁴ Christ [5547] is become of no effect unto you [575] [2673], whosoever of you [3748] are justified [1344] by [1722] the law [3551]; ye are fallen from [1601] grace [5485].

¹⁴ But [235] when [3753] I saw [1492] that [3754] they walked [3716] not [3756] uprightly [3716] according to [4314] the truth [225] of the gospel [2098], I said [2036] unto Peter [4074] before [1715] them all [3956], If [1487] thou [4771], being [5225] a Jew [2453], livest [2198] after the manner of Gentiles [1483], and [2532] not [3756] as do the Jews [2452], why [5101] compellest thou [315] the Gentiles [1484] to live as do the Jews [2450]?
¹⁵ We [2249] who are Jews [2453] by nature [5449], and [2532] not [3756] sinners [268] of [1537] the Gentiles [1484],
¹⁶ Knowing [1492] that [3754] a man [444] is [1344] not [3756] justified [1344] by [1537] the works [2041] of the law [3551], but [3362] by [1223] the faith [4102] of Jesus [2424] Christ [5547], even [2532] we [2249] have believed [4100] in [1519] Jesus [2424] Christ [5547], that [2443] we might be justified [1344] by [1537] the faith [4102] of Christ [5547], and [2532] not [3756] by [1537] the works [2041] of the law [3551]: for [1360] by [1537] the works [2041] of the law [3551] shall [1344] no [3756] [3956] flesh [4561] be justified [1344].
¹⁷ But [1161] if [1487], while we seek [2212] to be justified [1344] by [1722] Christ [5547], we [2147] ourselves [846] also [2532] are found [2147] sinners [268], is therefore [687] Christ [5547] the minister [1249] of sin [266]? God forbid [3361] [1096].
¹⁸ For [1063] if [1487] I build [3618] again [3825] the things [5023] which [3739] I destroyed [2647], I make [4921] myself [1683] a transgressor [3848].
¹⁹ For [1063] I [1473] through [1223] the law [3551] am dead [599] to the law [3551], that [2443] I might live [2198] unto God [2316].
²⁰ I am crucified [4957] with Christ [5547]: nevertheless [1161] I live [2198]; yet not [3765] I [1473], but [1161] Christ [5547] liveth [2198] in [1722] me [1698]: and [1161] the life which [3739] I [2198] now [3568] live [2198] in [1722] the flesh [4561] I live [2198] by [1722] the faith [4102] of the Son [5207] of God [2316], who [3588] loved [25] me [3165], and [2532] gave [3860] himself [1438] for [5228] me [1700].
²¹ I do [114] not [3756] frustrate [114] the grace [5485] of God [2316]: for [1063] if [1487] righteousness [1343] come by [1223] the law [3551], then [686] Christ [5547] is dead [599] in vain [1432].

²⁵ But [235] this cometh to pass, that [2443] the word [3056] might be fulfilled [4137] that is written [1125] in [1722] their [846] law [3551], [3754] They hated [3404] me [3165] without a cause [1432].

⁸ Neither [3761] did we eat [5315] any man's [3844] [5100] bread [740] for nought [1432]; but [235] wrought [2038] with [1722] labour [2873] and [2532] travail [3449] night [3571] and [2532] day [2250], that [4314] we might [1912] not [3361] be chargeable [1912] to any [5100] of you [5216]:

¹³ Wherefore [1352] gird up [328] the loins [3751] of your [5216] mind [1271], be sober [3525], and hope [1679] to the end [5049] for [1909] the grace [5485] that is to be brought [5342] unto you [5213] at [1722] the revelation [602] of Jesus [2424] Christ [5547];

¹⁰ Of [4012] which [3739] salvation [4991] the prophets [4396] have enquired [1567] and [2532] searched diligently [1830], who [3588] prophesied [4395] of [4012] the grace [5485] that should come unto [1519] you [5209]:

¹⁹ And [1161] not [3756] that only [3440], but [235] who was [5500] also [2532] chosen [5500] of [5259] the churches [1577] to travel [4898] with us [2257] with [4862] this [5026] grace [5485], which [3588] is administered [1247] by [5259] us [2257] to [4314] the glory [1391] of the same [846] Lord [2962], and [2532] declaration of your [5216] ready mind [4288]:

⁶ Insomuch [1519] that we [2248] desired [3870] Titus [5103], that [2443] as [2531] he had begun [4278], so [3779] he would [2005] also [2532] finish [2005] in [1519] you [5209] the same [5026] grace [5485] also [2532].

³ And [1161] when [3752] I come [3854], whomsoever [3739] [1437] ye shall approve [1381] by [1223] your letters [1992], them [5128] will I send [3992] to bring [667] your [5216] liberality [5485] unto [1519] Jerusalem [2419].

¹⁵ Brethren [80], I speak [3004] after the manner of [2596] men [444]; Though it be but [3676] a man's [444] covenant [1242], yet if it be confirmed [2964], no man [3762] disannulleth [114], or [2228] addeth thereto [1928].

¹⁹ For [1063] it is written [1125], I will destroy [622] the wisdom [4678] of the wise [4680], and [2532] will bring to nothing [114] the understanding [4907] of the prudent [4908].

⁹ And [2532] he said [3004] unto them [846], Full well [2573] ye reject [114] the commandment [1785] of God [2316], that [2443] ye may keep [5083] your own [5216] tradition [3862].