Galatians 2:18

KJV

For if I build again the things which I destroyed, I make myself a transgressor.

KJV (with Strong's)

For {G1063} if {G1487} I build {G3618} again {G3825} the things {G5023} which {G3739} I destroyed {G2647}, I make {G4921} myself {G1683} a transgressor {G3848}.

Complete Jewish Bible

Indeed, if I build up again the legalistic bondage which I destroyed, I really do make myself a transgressor.

Berean Standard Bible

If I rebuild what I have already torn down, I prove myself to be a lawbreaker.

American Standard Version

For if I build up again those things which I destroyed, I prove myself a transgressor.

Commentary

### SUMMARY
Galatians 2:18 encapsulates the Apostle Paul's forceful argument against reverting to the Mosaic Law as a means of justification after having embraced the liberating truth of salvation by grace through faith in Christ. Paul asserts that to re-establish the Law as a path to righteousness, after having declared it insufficient and "destroyed" its salvific role, would be to contradict the very Gospel he preaches and thereby condemn himself as a transgressor of the new covenant.

### CONTEXT
* **Literary Context:** This verse is a pivotal statement within Paul's account of his confrontation with Peter (Cephas) in Antioch, detailed in [Galatians 2:11-14](/galatians/2-11-14 "Galatians 2:11-14 - Paul Rebukes Peter"). Peter, a prominent apostle, had previously enjoyed table fellowship with Gentile believers but withdrew and separated himself when certain Jewish Christians from Jerusalem arrived. This action, driven by fear of the "circumcision party," implicitly suggested that Gentiles needed to adhere to Jewish customs, particularly dietary laws, to be truly acceptable to God. Paul viewed this as a direct denial of the Gospel's core truth—that both Jews and Gentiles are [justified by faith in Jesus Christ](/galatians/2-16 "Galatians 2:16 - Justification by Faith"), not by works of the Law, as he explicitly states in [Galatians 2:15-17](/galatians/2-15-17 "Galatians 2:15-17 - Justification by Faith, Not Law"). Verse 18 then serves as a logical, rhetorical conclusion to this argument, highlighting the absurdity and theological error of returning to the very system that Christ's death rendered obsolete for justification.
* **Historical & Cultural Context:** The early church grappled significantly with the relationship between Jewish tradition, particularly the Mosaic Law, and the new covenant in Christ. Many Jewish believers, known as Judaizers, insisted that Gentile converts must be circumcised and observe the Law to be true Christians. This tension was evident in the Jerusalem Council ([Acts 15](/acts/15 "Acts 15 - The Jerusalem Council")), which affirmed that Gentiles were saved by grace through faith without needing to keep the Mosaic Law. Peter's actions in Antioch, despite his participation in the Jerusalem Council's decision, demonstrate the persistent cultural pressure and the difficulty of fully embracing the implications of a Gospel that transcended ethnic and legal boundaries. Paul's strong rebuke underscores the critical nature of this theological issue, as it threatened to undermine the universality and freeness of God's grace.
* **Key Themes:** Galatians 2:18 powerfully contributes to several major theological themes prevalent in the book of Galatians and Paul's broader theology. Foremost is the theme of **Justification by Faith Alone**, emphasizing that righteousness before God comes solely through belief in Jesus Christ, entirely apart from adherence to the Mosaic Law. To "build again" the Law as a means of justification would be to deny the **Finality and Sufficiency of Christ's Work**, implying that His sacrifice was incomplete or insufficient to secure full salvation. The verse also serves as a stark warning against **Legalism**, the human tendency to add rules, rituals, or performance to God's grace as a condition for acceptance or favor. Such a return to a works-based system fundamentally distorts the Gospel and leads to spiritual bondage, as Paul argues throughout Galatians. Finally, it highlights the importance of **Consistency in Doctrine and Practice**, especially for leaders, demonstrating that contradictory actions or teachings can lead others astray and compromise the purity of the Gospel message. This aligns with Paul's consistent emphasis on the singular truth of the Gospel, as seen in [Galatians 1:6-9](/galatians/1-6-9 "Galatians 1:6-9 - No Other Gospel").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **build (Greek, _oikodoméō'_):** This verb literally means "to be a house-builder" or "to construct." Figuratively, it means "to confirm" or "to edify." When combined with "again" (pálin), it denotes re-establishing or rebuilding something that was previously dismantled. In this context, Paul refers to the re-establishment of the Mosaic Law as the means of achieving righteousness before God.
* **destroyed (Greek, _katalýō'_):** Meaning "to loosen down," "to demolish," or "to dissolve." Here, it signifies the dismantling or rendering obsolete of the Law's role as a path to justification. Paul, through his conversion and understanding of Christ's work, had "destroyed" or abandoned the notion that he could achieve righteousness through legal observance.
* **transgressor (Greek, _parabátēs'_):** Derived from a word meaning "to step over," this noun refers to "a violator" or "one who steps over a boundary or standard." In this verse, Paul uses it to describe the state of one who, having understood and embraced justification by faith, then reverts to a system of law-keeping for righteousness. Such a person would be "stepping over" the boundary of grace and acting contrary to the truth of the Gospel, effectively making themselves guilty of contradicting the very truth they previously proclaimed.

#### Verse Breakdown
* **"For if I build again the things which I destroyed":** This clause presents a hypothetical scenario. "I" refers to Paul himself, but by extension, it applies to anyone who, having abandoned the Law as a means of righteousness, would then re-establish it. "The things which I destroyed" refers to the system of justification by works of the Law. Paul had "destroyed" or dismantled this system for himself, recognizing its inability to justify and its supersession by Christ's work. To "build again" implies a return to this old system, either by teaching its necessity or by living in a way that implies it.
* **"I make myself a transgressor":** This is the consequence of the hypothetical action. If Paul were to rebuild the system he had "destroyed," he would not only be inconsistent but would also "make himself a transgressor." This means he would be acting contrary to the truth of the Gospel of grace, violating the new standard of righteousness by faith, and effectively condemning himself by denying the sufficiency of Christ's work. The transgression is against the revealed truth of God's grace, not against the Law itself in this context.

#### Literary Devices
Paul employs several potent literary devices in [Galatians 2:18](/galatians/2-18 "Galatians 2:18 - Building What Was Destroyed"). The most prominent is a **Hypothetical Statement** ("For if I build again..."), which allows Paul to explore the logical absurdity and severe theological consequences of a particular action without necessarily admitting to performing it. This is closely tied to **Rhetorical Argumentation**, where Paul uses a strong, almost self-condemning, statement to underscore the gravity of Peter's (and by extension, the Judaizers') error. The verse also features a powerful **Contrast** between "building again" and "destroyed," creating a vivid image of theological reversal. This contrast is further enhanced by the **Metaphor** of building and destroying, which vividly illustrates the shift from a law-based system of righteousness to a grace-based one. The act of "destroying" the old system and then contemplating "building it again" highlights the fundamental incompatibility of the two approaches to justification.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 2:18 stands as a theological bulwark against any attempt to reintroduce human effort or legalistic observance as a prerequisite for, or a complement to, God's justifying grace. It profoundly asserts the radical and complete nature of the new covenant in Christ, where believers are declared righteous solely on the basis of faith in His finished work. To "build again" the Law's salvific role would be to invalidate Christ's sacrifice, suggesting it was insufficient, and to deny the very essence of the Gospel. This verse underscores that the Law, while holy and good, was never intended to be a means of justification but rather to expose sin and lead humanity to Christ.

* [Romans 3:20](/romans/3-20 "Romans 3:20 - The Law Brings Knowledge of Sin")
* [Romans 10:4](/romans/10-4 "Romans 10:4 - Christ is the End of the Law")
* [Hebrews 7:18-19](/hebrews/7-18-19 "Hebrews 7:18-19 - Setting Aside the Old Commandment")

### REFLECTION AND APPLICATION
Galatians 2:18 serves as a timeless warning for believers to remain vigilant against the subtle and overt temptations of legalism. In an age where self-improvement and performance are highly valued, it's easy to slip into thinking that our standing with God depends on our works, rituals, or adherence to a set of rules, rather than solely on the finished work of Christ. This verse calls us to constantly examine our hearts and ensure that our confidence for salvation and acceptance before God rests entirely on Christ's righteousness, not our own. It reminds us that Christian freedom is not a license for sin, but a liberation from the burden of earning what has been freely given, allowing us to serve God out of love and gratitude, not fear or obligation. We must guard the purity of the Gospel, ensuring that we do not "build again" any system that diminishes the sufficiency of Christ or adds human requirements to His perfect grace.

#### Questions for Reflection
* **In what areas of my life might I be tempted to "build again" a system of earning God's favor, rather than resting in His grace?**
* **How does my understanding of justification by faith alone impact my daily walk and my interactions with others?**
* **Am I consistently upholding the truth of the Gospel in my words and actions, or do my behaviors sometimes contradict what I profess to believe about grace?**
* **What "things" (old habits, mindsets, or insecurities) have I "destroyed" through spiritual growth in Christ, and how can I ensure I don't revert to them?**

### FAQ

**What does Paul mean by "build again the things which I destroyed"?**

Answer: Paul is using a powerful metaphor. "The things which I destroyed" refers to his previous reliance on the Mosaic Law as a means of achieving righteousness before God. As a zealous Pharisee, Paul (Saul) had meticulously attempted to earn God's favor through legal observance. However, upon his conversion and revelation of Christ, he recognized that this path was futile and had been superseded by Christ's work. He "destroyed" or abandoned that system as a means of justification. To "build again" would mean to re-establish or revert to the idea that adherence to the Law is necessary for salvation or for maintaining one's righteous standing with God. This would be a profound contradiction to the Gospel of grace he now preached.

**Why would building again make Paul a "transgressor"?**

Answer: If Paul, after having declared the Law insufficient for justification and embraced salvation by faith in Christ, were to then advocate or live in a way that suggested the Law was still necessary for righteousness, he would be acting as a "transgressor." This doesn't mean he would be breaking the Mosaic Law, but rather that he would be violating the truth of the Gospel itself. He would be contradicting the very message of grace and the sufficiency of Christ's sacrifice, effectively denying the new covenant and making himself guilty of undermining the truth he preached. It would be a transgression against the revealed will and way of God in Christ.

**Does this verse imply that the Law is bad or sinful?**

Answer: No, this verse does not imply that the Law is inherently bad or sinful. Paul consistently teaches that the Law is "holy and righteous and good" ([Romans 7:12](/romans/7-12 "Romans 7:12 - The Law is Holy")). Its purpose, however, was not to provide justification but to expose sin and demonstrate humanity's need for a Savior ([Romans 3:20](/romans/3-20 "Romans 3:20 - The Law Brings Knowledge of Sin")). The "destruction" Paul refers to is the Law's role as a *means of justification*, not its moral authority or its revelatory value. For believers in Christ, the Law's demands are fulfilled in Christ, and the Spirit empowers them to live righteously, not to earn salvation but as an outflow of it ([Romans 8:3-4](/romans/8-3-4 "Romans 8:3-4 - The Law Fulfilled in Christ")).

### CHRIST-CENTERED FULFILLMENT
Galatians 2:18 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the "end of the law for righteousness to everyone who believes" ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ is the End of the Law")). The "things which I destroyed" — the futile pursuit of righteousness through legal works — were rendered obsolete by Christ's perfect obedience and atoning sacrifice. He perfectly fulfilled the Law's righteous requirements on our behalf and bore its curse, thereby establishing a new and living way to God through faith, not works ([Hebrews 10:19-20](/hebrews/10-19-20 "Hebrews 10:19-20 - The New and Living Way")). To "build again" the Law as a path to justification would be to deny the absolute sufficiency of Christ's finished work on the cross, implying that His sacrifice was incomplete or that human effort could somehow add to His perfect redemption. Christ's work ensures that believers are not "transgressors" in the sense of being under the Law's condemnation, but are declared righteous by grace through faith, forever free from the burden of earning their salvation ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). He is the one who took away the sin of the world, making a new covenant possible, where righteousness is a gift, not a wage ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God"); [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Galatians 4:9

But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

Galatians 4:12

¶ Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all.

Galatians 2:4

And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

Galatians 2:5

To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

Galatians 2:12

For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

Galatians 2:16

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Romans 14:15

But if thy brother be grieved with [thy] meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.