Галатам 2:17

Greek, "But if, seeking to be justified IN (that is, in believing union with) Christ (who has in the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (in your and my former communion with Gentiles) sinners (such as from the Jewish standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves in the same category as the Gentiles, who, being without the law, are, in the Jewish view, "sinners," Gal 2:15), is therefore Christ, the minister of sin?" (Are we to admit the conclusion, in this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are "without the law," Rom 2:14; Co1 9:21; and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result in it. The whole sin lies, not with Christ, but with him who would necessitate such a blasphemous inference. But his false theory, though "seeking" from Christ, we have not "found" salvation (in contradiction to Christ's own words, Mat 7:7), but "have been ourselves also (like the Gentiles) found" to be "sinners," by having entered into communion with Gentiles (Gal 2:12).

The apostle, in this chapter, continues the relation of his past life and conduct, which he had begun in the former; and, by some further instances of what had passed between him and the other apostles, makes it appear that he was not beholden to them either for his knowledge of the gospel or his authority as an apostle, as his adversaries would insinuate; but, on the contrary, that he was owned and approved even by them, as having an equal commission with them to this office. I. He particularly informs them of another journey which he took to Jerusalem many years after the former, and how he behaved himself at that time (Gal 2:1-10). And, II. Gives them an account of another interview he had with the apostle Peter at Antioch, and how he was obliged to behave himself towards him there. From the subject-matter of that conversation, he proceeds to discourse on the great doctrine of justification by faith in Christ, without the works of the law, which it was the main design of this epistle to establish, and which he enlarges more upon in the two following chapters.

2:17-21 The false teachers probably claimed that Paul’s law-free Good News would lead to lawlessness, that people would flaunt their sinfulness, and that Christ would thus be seen as leading people into sin (2:17). Paul shows that this is false, because those who place their faith in Christ are empowered by the Holy Spirit to live holy, God-honoring lives (see 5:13-26).