Galatians 2:3

The apostle mentions his journey to Jerusalem with Barnabas and Titus, Gal 2:1 . Shows that he went thither by revelation; and what he did while there, and the persons with whom he had intercourse, Gal 2:2-8 . How the apostles gave him the right hand of fellowship, Gal 2:9 , Gal 2:10 . Here he opposes Peter at Antioch, and the reason why, Gal 2:11-14 . Shows that the Jews as well as the Gentiles must be justified by faith, Gal 2:15 , Gal 2:16 . They who seek this justification should act with consistency, Gal 2:17 , Gal 2:18 . Gives his own religious experience, and shows, that through the law he was dead to the law, and crucified with Christ, Gal 2:19 , Gal 2:20 . Justification is not of the law, but by the faith of Christ, Gal 2:21 . Verse 1 Then fourteen years after - There is a considerable difference among critics concerning the time specified in this verse; the apostle is however generally supposed to refer to the journey he took to Jerusalem, about the question of circumcision, mentioned in Act 15:4-5 , etc. These years, says Dr. Whitby, must be reckoned from the time of his conversion, mentioned here Gal 1:18 , which took place a.d. 35 (33); his journey to Peter was a.d. 38 (36), and then between that and the council of Jerusalem, assembled a.d. 49 (52), will be fourteen intervening years. The dates in brackets are according to the chronology which I follow in the Acts of the Apostles. Dr. Whitby has some objections against this chronology, which may be seen in his notes. Others contend that the journey of which the apostle speaks is that mentioned Act 11:27 , etc., when Barnabas and Saul were sent by the Church of Antioch with relief to the poor Christians in Judea; there being at that time a great dearth in that land. St. Luke's not mentioning Titus in that journey is no valid objection against it: for he does not mention him in any part of his history, this being the first place in which his name occurs. And it does seem as if St. Paul did intend purposely to supply that defect, by his saying, I went up with Barnabas, and took Titus with me also. The former St. Luke relates, Act 11:30 ; the latter St. Paul supplies. Verse 2 I went up by revelation - This either means, that he went up at that time by an express revelation from God that it was his duty to do so, made either to the Church of Antioch to send these persons to Jerusalem, or to these persons to go according to the directions of that Church; or the apostle here wishes to say, that, having received the Gospel by revelation from God, to preach Christ among the Gentiles, he went up according to that revelation, and told what God had done by him among the Gentiles: or it may refer to the revelation made to certain prophets who came to Antioch, and particularly Agabus, who signified by the Spirit that there would be a dearth; in consequence of which the disciples purposed to send relief to their poor brethren at Jerusalem. See Act 11:27-30 . But privately to them which were of reputation - Τοις δοκουσι· To the chief men; those who were highest in reputation among the apostles. Δοκουντες, according to Hesychius, is οἱ ενδοξοι, the honorable. With these the apostle intimates that he had some private conferences. Lest by any means - And he held these private conferences with those more eminent men, to give them information how, in consequence of his Divine call, he had preached the Gospel to the Gentiles, and the great good which God had wrought by his ministry; but they, not knowing the nature and end of his call, might be led to suppose he had acted wrong, and thus labored in vain; and that, if he still continued to act thus, he should labor in vain. It was necessary, therefore, that he should give the apostolic council the fullest information that he had acted according to the Divine mind in every respect, and had been blessed in his deed. Verse 3 But neither Titus, who was with me - The apostle proceeds to state that his account was so satisfactory to the apostles, that they not only did not require him to insist on the necessity of circumcision among the Gentiles, but did not even require him to have Titus, who was a Greek, circumcised; though that might have appeared expedient, especially at Jerusalem, to have prevented false brethren from making a handle of his uncircumcision, and turning it to the prejudice of the Gospel in Judea. To spy out our liberty - The Judaizing brethren got introduced into the assembly of the apostles, in order to find out what was implied in the liberty of the Gospel, that they might know the better how to oppose St. Paul and his fellows in their preaching Christ to the Gentiles, and admitting them into the Church without obliging them to observe circumcision and keep the law. The apostle saw that while such men were in the assembly it was better not to mention his mission among the Gentiles, lest, by means of those false brethren, occasion should be given to altercations and disputes; therefore he took the opportunity, by private conferences, to set the whole matter, relative to his work among the Gentiles, before the chief of the apostles. Verse 5 To whom we gave place by subjection - So fully satisfied was he with his Divine call, and that he had in preaching among the Gentiles acted in strict conformity to it, that he did not submit in the least to the opinion of those Judaizing teachers; and therefore he continued to insist on the exemption of the Gentiles from the necessity of submitting to Jewish rites; that the truth of the Gospel - this grand doctrine, that the Gentiles are admitted by the Gospel of Christ to be fellow-heirs with the Jews, might continue; and thus the same doctrine is continued with you Gentiles. Verse 6 Those who seemed to be somewhat - Των δοκουντων ειναι τι· Those who were of acknowledged reputation; so the words should be understood, see Gal 2:2 . The verb δοκειν, to seem, is repeatedly used by the best Greek writers, not to call the sense in question, or to lessen it, but to deepen and extend it. See the note on Luk 8:18 . Perhaps this verse had best be translated thus, connecting διαφερει with απο των δοκουντων· But there is no difference between those who were of acknowledged reputation and myself; God accepts no man's person; but, in the conferences which I held with then, they added nothing to me - gave me no new light; did not attempt to impose on me any obligation, because they saw that God had appointed me my work, and that his counsel was with me. Verse 7 But contrariwise - They were so far from wishing me to alter my plan, or to introduce any thing new in my doctrine to the Gentiles, that they saw plainly that my doctrine was the same as their own, coming immediately from the same source; and therefore gave to me and to Barnabas the right hand of fellowship. The Gospel of the uncircumcision - They saw, to their utmost satisfaction, that I was as expressly sent by God to preach the Gospel to the Gentiles, as Peter was to preach it to the Jews. Verse 8 For he that wrought effectually - Ὁ ενεργησας Πετρῳ, ενηργησε και εμοι· He who wrought powerfully with Peter, wrought powerfully also with me. He gave us both those talents which were suited to our work, and equal success in our different departments. Verse 9 James, Cephas, and John, who seemed to be pillars - Οἱ δοκουντες στυλοι ειναι· Who were known to be very eminent, and acknowledged as chief men among the apostles. See the note on Luk 8:18 , for the meaning of the verb δοκειν, and see before on Gal 2:6 (note). Among the Jews, persons of great eminence and importance are represented as pillars and foundations of the world. So Abraham is said to be עמוד העולם ammud heolam, "the pillar of the universe; for by him to this day are the earth and heavens supported." Yalcut Rubeni, fol. 29. "Rabbi Simeon said, Behold, we are the pillars of the world." Idra Rabba, s. 23. "When Rabbi Jochanan ben Zachai was near death, he wept with a loud voice. His disciples said unto him, O Rabbi, thou high pillar, thou light of the world, thou strong hammer, why dost thou weep?" Aboth. R. Nathan, chap. 24. So, in Sohar Genes, fol. 5, it is said: "And he saw that Rab. Eleazar went up, and stood there, and with him שאר עמודין shear ammudin, the rest of the pillars (eminent men) who sat there." Ibid., fol. 13: "These are the seven righteous men who cleave to the holy blessed God with a pure heart, and they are the seven pillars of the world." Ibid., fol. 21, on the words bearing fruit, Gen 1:11 , it is said: "By this we are to understand the just one, who is the pillar of the world." See Schoettgen, who adds: "These pillars must be distinguished from the foundation. The foundation of the Church is Jesus Christ alone; the pillars are the more eminent teachers, which, without the foundation, are of no value." The right hands of fellowship - Giving the right hand to another was the mark of confidence, friendship, and fellowship. See Lev 6:2 : If a soul - lie unto his neighbor in that which was delivered him to keep, or in fellowship, בתשומת יד bithsumeth yad, "in giving the hand." Verse 10 Only they would that we should remember the poor - They saw plainly that God had as expressly called Barnabas and me to go to the Gentiles as he had called them to preach to the Jews; and they did not attempt to give us any new injunctions, only wished us to remember the poor in Judea; but this was a thing to which we were previously disposed. Verse 11 When Peter was come to Antioch - There has been a controversy whether Πετρος, Peter, here should not be read Κηφας, Kephas; and whether this Kephas was not a different person from Peter the apostle. This controversy has lasted more than 1500 years, and is not yet settled. Instead of Πετρος, Peter, ABCH, several others of good note, with the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, later Syriac in the margin, Vulgate, and several of the Greek fathers, read Κηφας. But whichsoever of these readings we adopt, the controversy is the same; for the great question is, whether this Peter or Kephas, no matter which name we adopt, be the same with Peter the apostle? I shall not introduce the arguments pro and con, which may be all seen in Calmet's dissertation on the subject, but just mention the side where the strength of the evidence appears to lie. That Peter the apostle is meant, the most sober and correct writers of antiquity maintain; and though some of the Catholic writers have fixed the whole that is here reprehensible on one Kephas, one of the seventy disciples, yet the most learned of their writers and of their popes, believe that St. Peter is meant. Some apparently plausible arguments support the contrary opinion, but they are of no weight when compared with those on the opposite side. Verse 12 Before that certain came from James, he did eat with the Gentiles - Here was Peter's fault. He was convinced that God had pulled down the middle wall of partition that had so long separated the Jews and Gentiles, and he acted on this conviction, associating with the latter and eating with them; but when certain Jews came from James, who it appears considered the law still to be in force, lest he should place a stumbling-block before them he withdrew from all commerce with the converted Gentiles, and acted as if he himself believed the law to be still in force, and that the distinction between the Jews and the Gentiles should still be kept up. Verse 13 And the other Jews dissembled likewise - That is: Those who were converted to Christianity from among the Jews, and who had also been convinced that the obligation of the Jewish ritual had ceased, seeing Peter act this part, and also fearing them that were of the circumcision, they separated themselves from the converted Gentiles, and acted so as to convince the Jews that they still believed the law to be of moral obligation; and so powerful was the torrent of such an example, that the gentle, loving-hearted Barnabas was carried away by their dissimulation, αυτων τῃ ὑποκρισει, with their hypocrisy - feigning to be what they really were not. Verse 14 That they walked not uprightly - Ουκ ορθοποδουσι· They did not walk with a straight step - they did not maintain a firm footing. According to the truth of the Gospel - According to that true doctrine, which states that Christ is the end of the law for justification to every one that believes; and that such are under no obligation to observe circumcision and the other peculiar rites and ceremonies of the law. If thou, being a Jew, livest - This was a cutting reproof. He was a Jew, and had been circumstantially scrupulous in every thing relative to the law, and it required a miracle to convince him that the Gentiles were admitted, on their believing in Christ, to become members of the same Church, and fellow heirs of the hope of eternal life; and in consequence of this, he went in with the Gentiles and ate with them; i.e. associated with them as he would with Jews. But now, fearing them of the circumcision, he withdrew from this fellowship. Why compellest thou the Gentiles - Thou didst once consider that they were not under such an obligation, and now thou actest as if thou didst consider the law in full force; but thou art convinced that the contrary is the case, yet actest differently! This is hypocrisy. Verse 15 We who are Jews by nature - We who belong to the Jewish nation - who have been born, bred, and educated Jews. And not sinners of the Gentiles - Ἁμαρτωλοι· Not without the knowledge of God, as they have been. Ἁμαρτωλος often signifies a heathen, merely one who had no knowledge of the true God. But among the nations or Gentiles many Jews sojourned; who in Scripture are known by the name of Hellenists, and these were distinguished from those who were termed εξ εθνων ἁμαρτωλοι, sinners of the Gentiles - heathens, in our common sense of the word; while the others, though living among them, were worshippers of the true God, and addicted to no species of idolatry. Some have translated this passage thus: We Jews, and not Gentiles, by nature sinners; for it is supposed that φυσει here refers to that natural corruption which every man brings into the world. Now, though the doctrine be true, (and the state of man, and universal experience confirm it), yet it can neither be supported from this place, nor even from Eph 2:3 . See the note on Rom 2:16 . It appears, from the use of this word by some of the best Greek authors, that φυσει did not signify by nature, as we use the word, but expressed the natural birth, family, or nation of a man; to distinguish him from any other family or nation. I can give a few instances of this, which are brought to my hand in a small elegant pamphlet, written by Dr. Mnter, the present bishop of Zealand, entitled Observationum ex marmoribus Graecis Sacrarum Specimen, and which has been lent to me by the right honorable Lord Teignmouth, to whose condescension, kindness, and learning, many of my studies have been laid under particular obligation. The word in question is the xxviiith example in the above pamphlet, the substance of which is as follows: In an inscription on a Greek marble, given by Dr. Chandler, page 27, we find these words Ὁ γαμβρος μου Λεων Αρτεμεισιου, ὁ επικαλουμενος Ιασων, οικονει μεν Μειλησιος, φυσει δε Ιασευς· "My son-in-law, Leo, the son of Artemisius, who is called a Jasian, is of the house of Milesius, though by nature he is from Jaso." That is: Jaso being a town of Caria, this Leo is said to be φυσει Ιασευς, by nature a Jasian, although he sprang from the Milesian family. The following examples will place this in a clearer light. Josephus, Ant. Jud., lib. xi. cap. vi. sec. 5, speaking of Amanes, the Amalekite, says: Και γαρ φυσει τοις Ιουδαιοις απηχθανετο, ὁτι και το γενος των Αμαλεκιτων, εξ ὡν ην αυτος, ὑπ' αυτων διεφθαρτο· "For he was by nature incensed against the Jews, because the nation of the Amalekites, from whom he sprang, had been destroyed by them;" that is, he had a national prejudice or hatred to the Jewish people on the above account. The following example from Dio Chrysostom, Orat. xxxi., is also to the point: Οἱγε (Αθηναιοι) τον δεινα μεν Ολυμπιον κεκληκασι, ουδε φυσει πολιτην ἑαυτων· "For they (the Athenians) called this person an Olympian, though by nature he was not their citizen;" that is, he was called an Olympian, though he was not naturally of that city, or, in other words, he was not born there. From these examples, and the scope of the place, we may argue that the words, we who are Jews by nature, mean, we who were born in the land of Judea, and of Jewish parents. And hence the passage in Eph 2:3 , which speaks most evidently of the heathens, "and were by nature the children of wrath, even as others," may be thus understood: Being Gentiles, and brought up in gross darkness, without any knowledge of God, abandoned to all sensual living, we were, from our very condition, and practical state, exposed to punishment. This sense is at least equally good with that given of the words in Rom 2:16 , where it is proved that φυσει, in several connections, means truly, certainly, incontestably; "we were, beyond all controversy, exposed to punishment, because we had been born among idolaters, and have lived as they did. Here both senses of the word apply. Verse 16 Knowing that a man is not justified - See the notes on Rom 1:17 ; Rom 3:24 (note), Rom 3:27 (note); Rom 8:3 (note). And see on Act 13:38 (note) and Act 13:39 (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary. Verse 17 But if while we seek to be justified - If, while we acknowledge that we must be justified by faith in Christ, we ourselves are found sinners, enjoining the necessity of observing the rites and ceremonies of the law, which never could and never can justify, and yet, by submitting to circumcision, we lay ourselves under the necessity of fulfilling the law, which is impossible, we thus constitute ourselves sinners; is, therefore, Christ the minister of sin? Christ, who has taught us to renounce the law, and expect justification through his death? God forbid! that we should either act so, or think so. 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. Verse 19 For I through the law am dead to the law - In consequence of properly considering the nature and requisitions of the law, I am dead to all hope and expectation of help or salvation from the law, and have been obliged to take refuge in the Gospel of Christ. Or, probably the word νομος, Law, is here put for a system of doctrine; as if he had said, I through the Gospel am dead to the law. The law itself is consigned to death, and another, the Gospel of Christ, is substituted in its stead. The law condemns to death, and I have embraced the Gospel that I might be saved from death, and live unto God. Verse 20 I am crucified with Christ - The death of Christ on the cross has showed me that there is no hope of salvation by the law; I am therefore as truly dead to all expectation of justification by the law, as Christ was dead when he gave up the ghost upon the cross. Through him alone I live - enjoy a present life, and have a prospect of future glory. Yet not I - It is not of my natural life I speak, nor of any spiritual things which I myself have procured; but Christ liveth in me. God made man to be a habitation of his own Spirit: the law cannot live in me so as to give me a Divine life; it does not animate, but kill; but Christ lives in me; he is the soul of my soul; so that I now live to God. But this life I have by the faith of the Son of God - by believing on Christ as a sacrifice for sin; for he loved me, and because he did so he gave himself for me - made himself a sacrifice unto death, that I might be saved from the bitter pains of death eternal. Verse 21 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! Introduction The apostle inquires how they could be so foolish as to renounce the Gospel of Christ and turn back to the law, after having heard, received, and suffered so much for the Gospel, Gal 3:1-5 . Asserts the doctrine of justification by faith, on the example of Abraham, Gal 3:6-9

Paul's Journey to Jerusalem; Paul's Decision and Fidelity. ( a. d. 56.) 1 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 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: 5 To whom we gave place by subjection, no, not for a hour; that the truth of the gospel might continue with you. 6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: 7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember the poor; the same which I also was forward to do. It should seem, by the account Paul gives of himself in this chapter, that, from the very first preaching and planting of Christianity, there was a difference of apprehension between those Christians who had first been Jews and those who had first been Gentiles. Many of those who had first been Jews retained a regard to the ceremonial law, and strove to keep up the reputation of that; but those who had first been Gentiles had no regard to the law of Moses, but took pure Christianity as perfective of natural religion, and resolved to adhere to that. Peter was the apostle to them; and the ceremonial law, though dead with Christ, yet not being as yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles; and, though he was a Hebrew of the Hebrews, yet he adhered to pure Christianity. Now in this chapter he tells us what passed between him and the other apostles, and particularly between him and Peter hereupon. In these verses he informs us of another journey which he took to Jerusalem, and of what passed between him and the other apostles there, v. 1-10 . Here he acquaints us, I. With some circumstances relating to this his journey thither. As particularly, 1. With the time of it: that it was not till fourteen years after the former (mentioned ch. i. 18 ), or, as others choose to understand it, from his conversion, or from the death of Christ. It was an instance of the great goodness of God that so useful a person was for so many years preserved in his work. And it was some evidence that he had no dependence upon the other apostles, but had an equal authority with them, that he had been so long absent from them, and was all the while employed in preaching and propagating pure Christianity, without being called into question by them for it, which it may be thought he would have been, had he been inferior to them, and his doctrine disapproved by them. 2. With his companions in it: he went up with Barnabas, and took with him Titus also. If the journey here spoken of was the same with that recorded Acts xv. (as many think), then we have a plain reason why Barnabas went along with him; for he was chosen by the Christians at Antioch to be his companion and associate in the affair he went about. But, as it does not appear that Titus was put into the same commission with him, so the chief reason of his taking him along with him seems to have been to let those at Jerusalem see that he was neither ashamed nor afraid to own the doctrine which he had constantly preached; for though Titus had now become not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile and uncircumcised, and therefore, by making him his companion, it appeared that their doctrine and practice were of a piece, and that as he had preached the non-necessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircumcised. 3. With the reason of it, which was a divine revelation he had concerning it: he went up be revelation; not of his own head, much less as being summoned to appear there, but by special order and direction from Heaven. It was a privilege with which this apostle was often favoured to be under a special divine direction in his motions and undertakings; and, though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, as far as we are capable, to see our way made plain before us, and to commit ourselves to the guidance of Providence. II. He gives us an account of his behaviour while he was at Jerusalem, which was such as made it appear that he was not in the least inferior to the other apostles, but that both his authority and qualifications were every way equal to theirs. He particularly acquaints us, 1. That he there communicated the gospel to them, which he preached among the Gentiles, but privately, &c. Here we may observe both the faithfulness and prudence of our great apostle. (1.) His faithfulness in giving them a free and fair account of the doctrine which he had all along preached among the Gentiles, and was still resolved to preach—that of pure Christianity, free from all mixtures of Judaism. This he knew was a doctrine that would be ungrateful to many there, and yet he was not afraid to own it, but in a free and friendly manner lays it open before them and leaves them to judge whether or no it was not the true gospel of Christ. And yet, (2.) He uses prudence and caution herein, for fear of giving offence. He chooses rather to do it in a more private than in a public way, and to those that were of reputation, that is, to the apostles themselves, or to the chief among the Jewish Christians, rather than more openly and promiscuously to all, because, when he came to Jerusalem, there were multitudes that believed, and yet continued zealous for the law, Acts xxi. 20 . And the reason of this his caution was lest he should run, or had run, in vain, lest he should stir up opposition against himself and thereby either the success of his past labours should be lessened, or his future usefulness be obstructed; for nothing more hinders the progress of the gospel than differences of opinion about the doctrines of it, especially when they occasion quarrels and contentions among the professors of it, as they too usually do. It was enough to his purpose to have his doctrine owned by those who were of greatest authority, whether it was approved by others or not. And therefore, to avoid offence, he judges it safest to communicate it privately to them, and not in public to the whole church. This conduct of the apostle may teach all, and especially ministers, how much need they have of prudence, and how careful they should be to use it upon all occasions, as far as is consistent with their faithfulness. 2. That in his practice he firmly adhered to the doctrine which he had preached. Paul was a man of resolution, and would adhere to his principles; and therefore, though he had Titus with him, who was a Greek, yet he would not suffer him to be circumcised, because he would not betray the doctrine of Christ, as he had preached it to the Gentiles. It does not appear that the apostles at all insisted upon this; for, though they connived at the use of circumcision among the Jewish converts, yet they were not for imposing it upon the Gentiles. But there were others who did, whom the apostle here calls false brethren, and concerning whom he informs us that they were unawares brought in, that is, into the church, or into their company, and that they came only to spy out their liberty which they had in Christ Jesus, or to see whether Paul would stand up in defence of that freedom from the ceremonial law which he had taught as the doctrine of the gospel, and represented as the privilege of those who embraced the Christian religion. Their design herein was to bring them into bondage, which they would have effected could they have gained the point they aimed at; for, had they prevailed with Paul and the other apostles to have circumcised Titus, they would easily have imposed circumcision upon other Gentiles, and so have brought them under the bondage of the law of Moses. But Paul, seeing their design, would by no means yield to them; he would not give place by subjection, no, not for an hour, not in this one single instance; and the reason of it was that the truth of the gospel might continue with them —that the Gentile Christians, and particularly the Galatians, might have it preserved to them pure and entire, and not corrupted with the mixtures of Judaism, as it would have been had he yielded in this matter. Circumcision was at that time a thing indifferent, and what in some cases might be complied with without sin; and accordingly we find even Paul himself sometimes giving way to it, as in the case of Timothy, Acts xvi. 3 . But when it is insisted on as necessary, and his consenting to it, though only in a single instance, is likely to be improved as giving countenance to such an imposition, he has too great a concern for the purity and liberty of the gospel, to submit to it; he would not yield to those who were for the Mosaic rites and ceremonies, but would stand fast in the liberty wherewith Christ hath made us free, which conduct of his may give us occasion to observe that what under some circumstances may lawfully be complied with, yet, when that cannot be done without betraying the truth, or giving up the liberty, of the gospel, it ought to be refused. 3. That, though he conversed with the other apostles, yet he did not receive any addition to his knowledge or authority from them, v. 6 . By those who seemed to be somewhat he means the other apostles, particularly James, Peter, and John, whom he afterwards mentions by name, v. 9 . And concerning these he grants that they were deservedly had in reputation by all, that they were looked upon (and justly too) as pillars of the church, who were set not only for its ornament, but for its support, and that on some accounts they might seem to have the advantage of him, in that they had seen Christ in the flesh, which he had not, and were apostles before him, yea, even while he continued a persecutor. But yet, whatever they were, it was no matter to him. This was no prejudice to his being equally an apostle with them; for God does not accept the persons of men on the account of any such outward advantages. As he had called them to this office, so he was at liberty to qualify others for it, and to employ them in it. And it was evident in this case that he had done so; for in conference they added nothing to him, they told him nothing but what he before knew by revelation, nor could they except against the doctrine which he communicated to them, whence it appeared that he was not at all inferior to them, but was as much called and qualified to be an apostle as they themselves were. 4. That the issue of this conversation was that the other apostles were fully convinced of his divine mission and authority, and accordingly acknowledged him as their fellow-apostle, v. 7-10 . They were not only satisfied with his doctrine, but they saw a divine power attending him, both in preaching it and in working miracles for the confirmation of it: that he who wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in him towards the Gentiles. And hence they justly concluded that the gospel of the uncircumcision was committed to Paul, as the gospel of the circumcision was to Peter. And therefore, perceiving the grace that was given to him (that he was designed to the honour and office of an apostle as well as themselves) they gave unto him and Barnabas the right hand of fellowship, a symbol whereby they acknowledged their equality with them, and agreed that these should go to the heathen, while they continued to preach to the circumcision, as judging it most agreeable to the mind of Christ, and most conducive to the interest of Christianity, so to divide their work. And thus this meeting ended in an entire harmony and agreement; they approved both Paul's doctrine and conduct, they were fully satisfied in him, heartily embraced him as an apostle of Christ, and had nothing further to add, only that they would remember the poor, which of his own accord he was very forward to do. The Christians of Judea were at that time labouring under great wants and difficulties; and the apostles, out of their compassion to them and concern for them, recommend their case to Paul, that he should use his interest with the Gentile churches to procure a supply for them. This was a reasonable request; for, if the Gentiles were made partakers of their spiritual things, it was their duty to minister to them in carnal things, as Rom. xv. 27 . And he very readily falls in with it, whereby he showed his charitable and catholic disposition, how ready he was to own the Jewish converts as brethren, though many of them could scarcely allow the like favour to the converted Gentiles, and that mere difference of opinion was no reason with him why he should not endeavour to relieve and help them. Herein he has given us an excellent pattern of Christian charity, and has taught us that we should by no means confine it to those who are just of the same sentiments with us, but be ready to extend it to all whom we have reason to look upon as the disciples of Christ.

But neither was Titus who was with me - When I conversed with them. Compelled to be circumcised - A clear proof that none of the apostles insisted on the circumcising gentile believers. The sense is, And it is true, some of those false brethren would fain have compelled Titus to be circumcised; but I utterly refused it.

neither Titus, who was with me. Paul introduces this case of Titus undoubtedly to show that circumcision was not necessary to salvation. It was a case just in point, lie had gone up to Jerusalem with express reference to this question, here was a man whom he had admitted to the Christian church without circumcising him. He claimed that he had a right to do so; and that circumcision was not necessary in order to salvation. If it were necessary, it would have been proper that Titus should have been compelled to submit to it. But Paul says this was not demanded; or if demanded by any, the point was yielded, and he was not compelled to be circumcised. It is to be remembered that this was at Jerusalem; that it was a case submitted to the apostles there; and that consequently the determination of this case settled the whole controversy about the obligation of the Mosaic laws on the Gentile converts. It is quite evident from the whole statement here, that Paul did not intend that Titus should be circumcised; that he maintained that it was not necessary; and that he resisted it when it was demanded, Gal 2:4,5. Yet on another occasion he himself performed the act of circumcision on Timothy, Acts 16:3. But there is no inconsistency in his conduct. In the case of Titus it was demanded as a matter of right and as obligatory on him, and he resisted the principle as dangerous. In the case of Timothy, it was a voluntary compliance on his part with the usual customs of the Jews, where it was not pressed as a matter of obligation, and where it would not be understood as indispensable to salvation. No danger would follow from compliance with the custom, and it might do much to conciliate the favour of the Jews, and he therefore submitted to it. Paul would not have hesitated to have circumcised Titus in the same circumstances in which it was done to Timothy; but the circumstances were different; and when it was insisted on as a matter of principle and of obligation, it became a matter of principle and of obligation with him to oppose it. Being a Greek. Born of Gentile parents, of course he had not been circumcised. Probably both his parents were Greeks. The case with Timothy was somewhat different. His mother was a Jewess, but his father was a Greek, Acts 16:3. Was compelled to be circumcised. I think it is implied here that this was demanded and insisted on by some that he should be circumcised. It is also implied that Paul resisted it, and the point was yielded, thus settling the great and important principle that it was not necessary in order to salvation. Gal 2:5. (*) "neither Titus" "Not even"Verse 4. And

V.3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised. The word “compelled” acquaints us with the outcome of the conference. It was resolved that the Gentiles should not be compelled to be circumcised. Paul did not condemn circumcision in itself. Neither by word nor deed did he ever inveigh against circumcision. But he did protest against circumcision being made a condition for salvation. He cited the case of the Fathers. “The fathers were not justified by circumcision. It was to them a sign and seal of righteousness. They looked upon circumcision as a confession of their faith.” The believing Jews, however, could not get it through their heads that circumcision was not necessary for salvation. They were encouraged in their wrong attitude by the false apostles. The result was that the people were up in arms against Paul and his doctrine. Paul did not condemn circumcision as if it were a sin to receive it. But he insisted, and the conference upheld him, that circumcision had no bearing upon salvation and was therefore not to be forced upon the Gentiles. The conference agreed that the Jews should be permitted to keep their ancient customs for the time being, so long as they did not regard those customs as conveying God’s justification of the sinner. The false apostles were dissatisfied with the verdict of the conference. They did not want to rest circumcision and the practice of the Law in Christian liberty. They insisted that circumcision was obligatory unto salvation. As the opponents of Paul, so our own adversaries Luther’s, the enemies of the Reformation contend that the traditions of the Fathers dare not be neglected without loss of salvation. Our opponents will not agree with us on anything. They defend their blasphemies. They go as far to enforce them with the sword. Paul’s victory was complete. Titus, who was with Paul, was not compelled to be circumcised, although he stood in the midst of the apostles when this question of circumcision was debated. This was a blow to the false apostles. With the living fact that Titus was not compelled to be circumcised Paul was able to squelch his adversaries.