Gal 1:24-2:10 | Barnes | STEP | Verse 24. And they glorified God in me . They praised God on my account. They regarded me as a true convert and a sincere Christian; and they praised God that he had converted such a persecutor, and had made him a preacher of the gospel. The design for which this is mentioned is to show that though he was personally unknown to them, and had not derived his views of the gospel from them, yet that he had their entire confidence. They regarded him as a convert and an apostle, and they were disposed to praise God for his conversion. This fact would do much to conciliate the favour of the Galatians, by showing them that he had the confidence of the churches in the very-land where the gospel was first planted, and which was regarded as the source of ecclesiastical authority. In view of this we may remark, (1.) that it is the duty of Christians kindly and affectionately to receive among their number those who have been converted from a career of persecution or of sin in any form. And it is always done by true Christians. It is easy to forgive a man who has been actively engaged in persecuting the church, or a man who has been profane, intemperate, dishonest, or licentious, if he becomes a true penitent, and confesses and forsakes his sins. No matter what his life has been; no matter how abandoned, sensual, or devilish; if he manifests true sorrow, and gives evidence of a change of heart, he is cordially received into any church, and welcomed as a fellow-labourer in the cause which he once destroyed. Here, at least, is one place where forgiveness is cordial and perfect. his former life is not remembered, except to praise God for his grace in recovering a sinner from such a course; the evils that he has done are forgotten; and he is henceforward regarded as entitled to all the privileges and immunities of a member of the household of faith. There is not on earth an infuriated persecutor or blasphemer who would not be cordially welcomed to any Christian church on the evidence of his repentance; not a man so debased and vile, that the most pure, and elevated, and learned, and wealthy Christians would not rejoice to sit down with him at the same communion table, on the evidence of his conversion to God. (2.) We should "glorify" or praise God for all such instances of conversion. We should do it because (a) of the abstraction of the talents of the persecutor from the cause of evil. Paul could have done, and would have done, immense service to the enemies of Christianity, if he had pursued the career which he had commenced. But when he was converted, all that bad influence ceased. So when an infidel or a profligate man is converted now. (b) Because now his talents will be consecrated to a better service. They will be employed in the cause of truth and salvation. All the power of the matured and educated talent will now be devoted to the interests of religion; and it is a fact for which we should thank God, that he often takes educated talent, and commanding influence, and an established reputation for ability, learning, and zeal, and devotes it to his own service. (c) Because there will be a change of destiny; because the enemy of the Redeemer will now be saved. The moment when Saul of Tarsus was converted, was the moment which determined a change in his eternal destiny. Before, he was in the broad way to hell; henceforward he walked in the path of life and salvation. Thus we should always rejoice over a sinner returning from the error of his ways; and should praise God that he who was in danger of eternal ruin is now an heir of glory. Christians are not jealous in regard to the numbers who shall enter heaven. They feel that there is "room" for all; that the feast is ample for all; and they rejoice when any can be induced to come with them and partake of the happiness of heaven. (3.) We may still glorify and praise God for the grace manifested in the conversion of Saul of Tarsus. What does not the world owe to him! What do we not owe to him! No man did as much in establishing the Christian religion as he did; no one among the apostles was the means of converting and saving so many souls; no one has left so many and so valuable writings for the edification of the church. To him we owe the invaluable epistles--so full of truth, and eloquence, and promises, and consolations--on which we are commenting; and to him the church owes, under God, some of its most elevated and ennobling views of the nature of Christian doctrine and duty. After the lapse, therefore, of eighteen hundred years, we should not cease to glorify God for the conversion of this wonderful man; and should feel that we have cause of thankfulness that he changed the infuriated persecutor to a holy and devoted apostle. (4.) Let us remember that God has the same power now. There is not a persecutor whom he could not convert with the same ease with which he changed Saul of Tarsus. There is not a vile and sensual man that he could not make pure; not a dishonest man that his grace could not make honest; not a blasphemer that he could not teach to venerate his name; not a lost and abandoned sinner that he cannot receive to himself. Let us, then, without ceasing cry unto him, that his grace may be continually manifested in reclaiming such sinners from the error of their ways, and bringing them to the knowledge of the truth, and to a consecration of their lives to his service. (b) "glorified God"

Galatians 1:24

Verse 24. And they glorified God in me. They praised God on my account. They regarded me as a true convert and a sincere Christian; and they praised God that he had converted such a persecutor, and had made him a preacher of the gospel. The design for which this is mentioned is to show that though he was personally unknown to them, and had not derived his views of the gospel from them, yet that he had their entire confidence. They regarded him as a convert and an apostle, and they were disposed to praise God for his conversion. This fact would do much to conciliate the favour of the Galatians, by showing them that he had the confidence of the churches in the very-land where the gospel was first planted, and which was regarded as the source of ecclesiastical authority. In view of this we may remark,

(1.) that it is the duty of Christians kindly and affectionately to receive among their number those who have been converted from a career of persecution or of sin in any form. And it is always done by true Christians. It is easy to forgive a man who has been actively engaged in persecuting the church, or a man who has been profane, intemperate, dishonest, or licentious, if he becomes a true penitent, and confesses and forsakes his sins. No matter what his life has been; no matter how abandoned, sensual, or devilish; if he manifests true sorrow, and gives evidence of a change of heart, he is cordially received into any church, and welcomed as a fellow-labourer in the cause which he once destroyed. Here, at least, is one place where forgiveness is cordial and perfect. his former life is not remembered, except to praise God for his grace in recovering a sinner from such a course; the evils that he has done are forgotten; and he is henceforward regarded as entitled to all the privileges and immunities of a member of the household of faith. There is not on earth an infuriated persecutor or blasphemer who would not be cordially welcomed to any Christian church on the evidence of his repentance; not a man so debased and vile, that the most pure, and elevated, and learned, and wealthy Christians would not rejoice to sit down with him at the same communion table, on the evidence of his conversion to God.

(2.) We should "glorify" or praise God for all such instances of conversion. We should do it because

(a) of the abstraction of the talents of the persecutor from the cause of evil. Paul could have done, and would have done, immense service to the enemies of Christianity, if he had pursued the career which he had commenced. But when he was converted, all that bad influence ceased. So when an infidel or a profligate man is converted now.

(b) Because now his talents will be consecrated to a better service. They will be employed in the cause of truth and salvation. All the power of the matured and educated talent will now be devoted to the interests of religion; and it is a fact for which we should thank God, that he often takes educated talent, and commanding influence, and an established reputation for ability, learning, and zeal, and devotes it to his own service.

(c) Because there will be a change of destiny; because the enemy of the Redeemer will now be saved. The moment when Saul of Tarsus was converted, was the moment which determined a change in his eternal destiny. Before, he was in the broad way to hell; henceforward he walked in the path of life and salvation. Thus we should always rejoice over a sinner returning from the error of his ways; and should praise God that he who was in danger of eternal ruin is now an heir of glory. Christians are not jealous in regard to the numbers who shall enter heaven. They feel that there is "room" for all; that the feast is ample for all; and they rejoice when any can be induced to come with them and partake of the happiness of heaven.

(3.) We may still glorify and praise God for the grace manifested in the conversion of Saul of Tarsus. What does not the world owe to him! What do we not owe to him! No man did as much in establishing the Christian religion as he did; no one among the apostles was the means of converting and saving so many souls; no one has left so many and so valuable writings for the edification of the church. To him we owe the invaluable epistles--so full of truth, and eloquence, and promises, and consolations--on which we are commenting; and to him the church owes, under God, some of its most elevated and ennobling views of the nature of Christian doctrine and duty. After the lapse, therefore, of eighteen hundred years, we should not cease to glorify God for the conversion of this wonderful man; and should feel that we have cause of thankfulness that he changed the infuriated persecutor to a holy and devoted apostle.

(4.) Let us remember that God has the same power now. There is not a persecutor whom he could not convert with the same ease with which he changed Saul of Tarsus. There is not a vile and sensual man that he could not make pure; not a dishonest man that his grace could not make honest; not a blasphemer that he could not teach to venerate his name; not a lost and abandoned sinner that he cannot receive to himself. Let us, then, without ceasing cry unto him, that his grace may be continually manifested in reclaiming such sinners from the error of their ways, and bringing them to the knowledge of the truth, and to a consecration of their lives to his service.

(b) "glorified God" Acts 21:19,20

Galatians 2:1-10

GALATIANS CHAPTER 2

THE second chapter is closely connected in sense with the first, and is indeed a part of the same argument. Injury has been done by the division which is made. The proper division would have been at the close of the 10th verse of this chapter. The general scope of the chapter, like the first, is to show that he did not receive the gospel from man; that he had not derived it from the apostles; that he did not acknowledge his indebtedness to them for his views of the Christian religion; that they had not even set up authority over him; but that they had welcomed him as a fellow-labourer, and acknowledged him as a coadjutor in the work of the apostleship. In confirmation of this he states Gal 2:1 that he had indeed gone to Jerusalem, but that he had done it by express revelation, Gal 2:2; that he was cordially received by the apostles there--especially by those who were pillars in the church; and that so far from regarding himself as inferior to the other apostles, he had resisted Peter to his face at Antioch on a most important and vital doctrine.

The chapter, therefore, may be regarded as divided into two portions, viz.:

I. The account of his visit to Jerusalem, and of what occurred there, Gal 2:1-10.

(a) He had gone up fourteen years after his conversion, after having laboured long among the Gentiles in his own way, and without having felt his dependence on the apostles at Jerusalem, Gal 2:1,2.

(b) When he was there, there was no attempt made to compel him to submit to the Jewish rites and customs; and what was conclusive in the case was, that they had not even required Titus to be circumcised, thus proving that they did not assert jurisdiction over Paul, and that they did not intend to impose the Mosaic rites on the converts from among the Gentiles, Gal 2:3-5.

(c) The most distinguished persons among the apostles at Jerusalem, he says, received him kindly, and admitted him to their confidence and favour without hesitation. They added no heavy burdens to him, Gal 2:6; they saw evidence that he had been appointed to bear the gospel to the Gentiles, Gal 2:7,8; they gave to him and Barnabas the right hand of fellowship, Gal 2:9; and they asked only that they should remember and show kindness to the poor saints in Judea, and thus manifest an interest in those who had been converted from Judaism, or contribute their proper proportion to the maintenance of all, and show that they were not disposed to abandon their own countrymen, Gal 2:10. In this way they gave the fullest proof that they approved the course of Paul, and admitted him into entire fellowship with them as an apostle.

II. The scene at Antioch, where Paul rebuked Peter for his dissimulation, Gal 2:11-21. The main object of mentioning this seems to be to show, first, that he did not regard himself as inferior to the other apostles, or that he had not derived his views of the gospel from them; and, secondly, to state that the observance of the Jewish rites was not necessary to salvation, and that he had maintained that from the beginning, he had strongly urged it in a controversy with Peter, and in a case where Peter was manifestly wrong; and it was no new doctrine on the subject of justification which he had preached to the Galatians. He states, therefore,

(a) That he had opposed Peter at Antioch, because he had dissembled there, and that even Barnabas had been carried away with the course which Peter had practised, Gal 2:11-14.

(b) That the Jews must be justified by faith, and not by dependence on their own law, Gal 2:15,16.

(c) That they who are justified by faith should act consistently, and not attempt to build again the things which they had destroyed, Gal 2:17,18.

(d) That the effect of justification by faith was to make one dead to the law that he might live unto God; that the effect of it was to make one truly alive and devoted to the cause of true religion; and to show this, he appeals to the effect on his own heart and life, Gal 2:19,20.

(e) And that if justification could be obtained by the law, then Christ had died in vain, Gal 2:21. he thus shows that the effect of teaching the necessity of the observance of the Jewish rites was to destroy the gospel, and to render it vain and useless.

Verse 1. Then, fourteen years after. That is, fourteen years after his first visit there subsequent to his conversion. Some commentators, however, suppose that the date of the fourteen years is to be reckoned from his conversion. But the more obvious construction is to refer it to the time of his visit there, as recorded in the previous chapter, Gal 2:18. This time was spent in Asia Minor, chiefly in preaching the gospel.

I went up again to Jerusalem. It is commonly supposed that Paul here refers to the visit which he made as recorded in Acts 20. The circumstances mentioned are substantially the same; and the object which he had at that time in going up was one whose mention was entirely pertinent to the argument here. He went up with Barnabas to submit a question to the assembled apostles and elders at Jerusalem in regard to the necessity of the observance of the laws of Moses. Some persons who had come among the Gentile converts from Judea had insisted on the necessity of being circumcised in order to be saved. Paul and Barnabas had opposed them; and the dispute had become so warm that it was agreed to submit the subject to the apostles and elders at Jerusalem. For that purpose Paul and Barnabas had been sent, with certain others, to lay the case before all the apostles. As the question which Paul was discussing in this epistle was about the necessity of the observance of the laws of Moses in order to justification, it was exactly in point to refer to a journey when this very question had been submitted to the apostles. Paul indeed had made another journey to Jerusalem before this, with the collection for the poor saints in Judea, Acts 11:29,30, 12:25; but he does not mention that here, probably because he did not then see the other apostles, or more probably because that journey furnished no illustration of the point now under debate. On the occasion here referred to, Acts 15 the very point under discussion here constituted the main subject of inquiry, and was definitely settled.

And took Titus with me also. Luke, in the Acts of the Apostles, Acts 15:2, says that there were others with Paul and Barnabas on that journey to Jerusalem. But who they were he does not mention. It is by no means certain that Titus was appointed by the church to go to Jerusalem; but the contrary is more probable. Paul seems to have taken him with him as a private affair; but the reason is not mentioned. It may have been to show his Christian liberty, and his sense of what he had a right to do; or it may have been to furnish a case on the subject of inquiry, and submit the matter to them whether Titus was to be circumcised. Hie was a Greek; but he had been converted to Christianity. Paul had not circumcised him; but had admitted him to the full privileges of the Christian church. Here, then, was a case in point; and it may have been important to have had such a case before them that they might fully understand it. This, as Doddridge properly remarks, is the first mention which occurs of Titus. He is not mentioned by Luke in the Acts of the Apostles; and though his name occurs several times in the second epistle to the Corinthians, 2Cor 2:13, 7:6, 8:6,16,23, 12:18, yet it is to be remembered that that epistle was written a considerable time after this to the Galatians. Titus was a Greek, and was doubtless converted by the labours of Paul, for he calls him his own son, Tit 1:4. He attended Paul frequently in his travels; was employed by him in important services, (see 2Co. in the places referred to above;) was left by him in Crete to set in order the things that were wanting, and to ordain elders there, Tit 1:5; subsequently he went into Dalmatia, 2Ti 4:10, and is supposed to have returned again to Crete, whence it is said he propagated the gospel in the neighbouring islands, and died at the age of ninety-four.--Calmet.

(a) "fourteen years after, I went" Acts 15:2 Verse 2. And I went up by revelation. Not for the purpose of receiving instruction from the apostles there in regard to the nature of the Christian religion. It is to be remembered that the design for which Paul states this is to show that he had not received the gospel from men. He is careful, therefore, to state that he went up by the express command of God. He did not go up to receive instructions from the apostles there in regard to his own work, or to be confirmed by them in his apostolic office; but he went to submit an important question pertaining to the church at large. In Acts 15:2, it is said that Paul and Barnabas went up by the appointment of the church at Antioch. But there is no discrepancy between that account and this; for though he was designated by the church there, there is no improbability in supposing that he was directed by a special revelation to comply with their request. The reason why he says that he went up by direct revelation seems to be, to show that he did not seek instruction from the apostles; he did not go of his own accord to consult with them, as if he were dependent on them; but even in a case when he went to advise with them he was under the influence of express and direct revelation, proving that he was as much commissioned by God as they were.

And communicated unto them that gospel, etc. Made them acquainted with the doctrines which he preached among the heathen. He stated fully the principles on which he acted; the nature of the gospel which he taught; and his doctrine about the exemption of the Gentiles from the obligations of the law of Moses. He thus satisfied them in regard to his views of the gospel; and showed them that he understood the system of Christianity which had been revealed. The result was, that they had entire confidence in him, and admitted him to entire fellowship with them, Gal 2:9.

But privately. Marg., severally. Gr., κατιδιαν . The phrase means, that he did it not in a public manner; not before a promiscuous assembly; not even before all the apostles collected together, but in a private manner to a few of the leaders and chief persons, he made a private explanation of his motives and views, that they might understand it before it became a matter of public discussion. The point on which Paul made this private explanation was not whether the gospel was to be preached to the Gentiles, for on that they had no doubt after the revelation to Peter, Acts 10; but whether the rites of the Jews were to be imposed on the Gentile converts. Paul explained his views and his practice on that point, which were, that he did not impose those rites on the Gentiles; that he taught that men might be justified without their observance; and that they were not necessary in order to salvation. The reasons why he sought this private interview with the leading men in Jerusalem he has not stated; but we may suppose that they were something like the following:

(1.) The Jews in general had very strong attachment to their own customs, and this attachment was found in a high degree among those who were converted from among them to the Christian faith. They would be strongly excited, therefore, by the doctrine that those customs were not necessary to be observed.

(2.) If the matter were submitted to a promiscuous assembly of converts from Judaism, it could not fail to produce great excitement. They could not be made readily to understand the reasons why Paul acted in this manner; there would be no possibility in an excited assemblage to offer the explanations which might be desirable; and after every explanation which could be given in this manner, they might have been unable to understand all the circumstances of the case.

(3.) If a few of the principal men were made to understand it, Paul felt assured that their influence would be such as to prevent any great difficulty, he therefore sought an early opportunity to lay the case before them in private, and to secure their favour; and this course contributed to the happy issue of the whole affair. See Acts 15. There was indeed much disputation when the question came to be submitted to "the apostles and elders," Acts 15:7; many of the sect of the Pharisees in that assembly maintained that it was needful to teach the Gentiles that the law of Moses was to be kept, Acts 15:5; and no one can tell what would have been the issue of that discussion among the excitable minds of the converts from Judaism, had not Paul taken the precaution, as he here says, to have submitted the case in private to those who were of "reputation," and if Peter and James had not in this manner been satisfied, and had not submitted the views which they did, as recorded in Acts 15:7-21, and which terminated the whole controversy. We may just remark here, that this fact furnishes an Horae Paulinae--though he has hot referred to this--of what he calls undesigned coincidences. The affair in Acts 15, and the course of the debate, looks very much as if Peter and James had had some conference with Paul in private, and had had an opportunity of understanding fully his views on the subject before the matter came before the "apostles and elders" in public, though no such private conference is there referred to by Luke. But on turning to the epistle to the Galatians, we find in fact that he had on one occasion before seen the same Peter and James, Gal 1:18,19; and that he had had a private interview with those "of reputation" on these very points, and particularly that James, Peter, and John had approved his course, and given to him and Barnabas the right hand of fellowship, Gal 2:9. Thus understood, the case here referred to was one of the most consummate instances of prudence that occurred in the life of Paul; and from this case we may learn,

(1.) that when a difficulty is to be settled involving great principles, and embracing a great many points, it is better to seek-an opportunity of private explanation than to submit it to a promiscuous multitude or to public debate. It is not well to attempt to settle important points when the passions of a promiscuous assembly may be excited, and where prejudices are strong. It is better to do it by private explanations, when there is an opportunity coolly to ask questions and to state the facts just as they are.

(2.) The importance of securing the countenance of influential men in a popular assembly; of having men in the assembly who would understand the whole case. It was morally certain that if such men as Peter and James were made to understand the case, there would be little difficulty in arriving at an amicable adjustment of the difficulty.

(3.) Though this passage does not refer to preaching the gospel in general, since the gospel here submitted to the men of reputation was the question referred to above, yet we may remark, that great prudence should be used in preaching; in stating truths that may excite prejudices, or when we have reason to apprehend prejudices; and that it is often best to preach the gospel to men of reputation κατιδιαν separately, or privately. In this way the truth can be made to bear on the conscience; it may be better adapted to the character of the individual; he may put himself less in a state of defence, and guard himself less against the proper influences of truth. And especially is this true in conversing with persons on the subject of religion. It should be if possible alone, or privately. Almost any man may be approached on the subject of religion if it be done when he is alone, when he is at leisure, and if it be done in a kind spirit. Almost any man will become irritated if you address him personally in a promiscuous assembly, or even with his family around him. I have never in more than one or two instances been unkindly treated when I have addressed an individual on the subject of religion, if he was alone; and though a minister should never shrink from stating the truth, and should never be afraid of man, however exalted his rank, or great his talents, or vast his wealth, yet he will probably meet with most success when he discourses privately to "them which are of reputation."

To them which were of reputation. Meaning here the leading men among the apostles. Tindal renders this, "which are counted chief." Doddridge, "those of greatest note in the church.". The Greek is, literally, "those who seem;" more fully in Gal 2:6, "who seem to be something," i.e., who are persons of note, or who are distinguished,

Lest by any means I should run, or had run, in vain. Lest the effects of my labours and journeys should be lost. Paul feared that if he did not take this method of laying the case before them privately, they would not understand it. Others might misrepresent him, or their prejudices might be excited; and when the ease came before the assembled apostles and elders, a decision might be adopted which would go to prove that he had been entirely wrong in his views, or which would lead those whom he had taught to believe that he was, and which would greatly hinder and embarrass him in his future movements. In order to prevent this, therefore, and to secure a just decision, and one which would not hinder his future usefulness, he had sought this private interview, and thus his object was gained.

(1) "privately" "severally" (b) "by any means" Php 2:16 Verse 3. But 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 that because of false brethren. Who these false brethren were is not certainly known; nor is it known whether he refers to those who were at Jerusalem, or to those who were at Antioch. It is probable that he refers to Judaizing Christians, or persons who claimed to be Christians and to have been converted from Judaism. Whether they were dissemblers and hypocrites, or whether they wore so imperfectly acquainted with Christianity, and so obstinate, opinionated, and perverse, though really in some respects good men, that they were conscientious in this, it is not easy to determine. It is clear, however, that they opposed the apostle Paul; that they regarded him as teaching dangerous doctrines; that they perverted and misstated his views; and that they claimed to have clearer views of the nature of the true religion than he had. Such adversaries he met everywhere, 2Cor 11:26; and it required all his tact and skill to meet their plausible representations. It is evident here that Paul is assigning a reason for something which he had done, and that reason was to counteract the influence of the "false brethren" in the case. But what is the thing concerning which he assigns a reason? It is commonly supposed to have been on account of the fact that he did not submit to the circumcision of Titus, and that he means to say that he resisted that in order to counteract their influence, and defeat their designs. But I would submit whether Gal 2:3 is not to be regarded as a parenthesis, and whether the fact for which he assigns a reason is not that he sought a private interview with the leading men among the apostles? Gal 2:2. The reason of his doing that would be obvious. In this way he could more easily counteract the influence of the false brethren, he could make a full statement of his doctrines, he could meet their inquiries, and anticipate the objections of his enemies, he could thus secure the influence of the leading apostles in his favour, and effectually prevent all the efforts of the false brethren to impose the Jewish rites on Gentile converts.

Unawares brought in. The word rendered "unawares" παρεισακτους is derived from a verb meaning to lead in by the side of others, to introduce along with others; and then to lead or bring in by stealth, to smuggle in.--Robinson, Lex. The verb occurs nowhere in the New Testament but in 2Pet 2:1, where it is applied to heresies, and is rendered, "who privily shall bring in." Here it refers probably to men who had been artfully introduced into the ministry, who made pretensions to piety, but who were either strangers to it, or who were greatly ignorant of the true nature of the Christian system; and who were disposed to take every advantage, and to impose on others the observance of the peculiar rites of the Mosaic economy. Into what they were brought, the apostle does not say. It may have been that they had been introduced into the ministry in this manner, (Doddridge;) or it may be that they were introduced into the "assembly" where the apostles were collected to deliberate on the subject.--Chandler. I think it probable that Paul refers to the occurrences in Jerusalem, and that these false brethren had been introduced from Antioch or some other place where Paul had been preaching, or that they were persons whom his adversaries had introduced to demand that Titus should be circumcised, under the plausible pretence that the laws of Moses required it, but really in order that there might be such proof as they desired that this rite was to be imposed on the Gentile converts. If Paul was compelled to submit to this, if they could carry this point, it would be just such an instance as they needed, and would settle the whole inquiry, and prove that the Mosaic laws were to be imposed on the Gentile converts. This was the reason why Paul so strenuously opposed it.

To spy out our liberty which we have in Christ Jesus. In the practice of the Christian religion. The liberty referred to was, doubtless, the liberty from the painful, expensive, and onerous rites of the Jewish religion. See Gal 5:1. Their object in spying out the liberty which Paul and others had, was, undoubtedly, to be witnesses of the fact that they did not observe the peculiar rites of the Mosaic system; to make report of it; to insist on their complying with those customs, and thus to secure the imposition of those rites On the Gentile converts. Their first object was to satisfy themselves of the fact that Paul did not insist on the observance of their customs; and then to secure, by the authority of the apostles, an injunction or order that Titus should be circumcised, and that Paul and the converts made under his ministry should be required to comply with those laws.

That they might bring us into bondage. Into bondage to the laws of Moses. Acts 15:10.

(a) "false brethren" Acts 15:1,24 (+) "brought in" "artfully introduced" (b) "liberty" Gal 5:1.13 (c) "bondage" 2Cor 11:29, Gal 4:3,9 Verse 5. To whom we gave place by subjection, no, not for an hour. We did not submit to this at all. We did not yield even for the shortest tune. We did not waver in our opposition to their demands, or in the slightest degree become subject to their wishes. We steadily opposed their claims, in order that the great principle might be for ever settled that the laws of Moses were not to be imposed as obligatory on the Gentile converts. This I take to be the clear and obvious sense of this passage, though there has been a great variety of opinions on it. A considerable number of Mss. omit the words οιςουδε, "to whom neither," (see Mill, Koppe, and Griesbach,) and then the sense would be reversed, that Paul did yield to them for or after a short time, in order that he might in this way better consult the permanent interests of the gospel. This opinion has been gaining ground for the last century, that the passage here has been corrupted; but it is by no means confirmed. The ancient versions, the Syriac, the Vulgate, and the Arabic, accord with the usual reading of the text. So also do by far the largest portion of Mss.; and such, it seems to me, is the sense demanded by the connexion. Paul means, in the whole passage, to say, that a great principle was settled. That the question came up fairly whether the Mosaic rites were to be imposed on Gentile converts. That false brethren were introduced who demanded it; and that he steadily maintained his ground. He did not yield a moment. He felt that a great principle was involved; and though on all proper occasions he was willing to yield and to become all things to all men, yet here he did not court them, or temporize with them in the least. The phrase "by subjection" here means, that he did not suffer himself to be compelled to yield. The phrase "for an hour" is equivalent to the shortest period of time. He did not waver or yield at all.

That the truth of the gospel might continue with you. That the great principle of the Christian religion which had been taught you might continue, and that you might enjoy the full benefit of the pure gospel, without its being intermingled with any false views. Paul had defended these same Jews among the Galatians, and he now sought that the same views might be confirmed by the clear decision of the college of apostles at Jerusalem. Verse 6. But of those who seemed to be somewhat. Gal 2:2. This undoubtedly refers to those who were the most eminent among the apostles at Jerusalem. There is an apparent harshness in our common translation, which is unnecessary. The word here used δοκουντων denotes those who were thought to be, or who were, of reputation; that is, men who were of note and influence among the apostles. The object of referring to them here, is to show that he had the concurrence and approbation of the most eminent of the apostles to the course which he had pursued.

Whatsoever they were, it maketh no matter to me. Tindal renders this, "What they were in time passed, it maketh no matter to me." The idea seems to be this: Paul means to say, that whatever was their real rank and standing, it did not in the least affect his authority as an apostle, or his argument. While he rejoiced in their concurrence, and while he sought their approbation, yet he did not admit for a moment that he was inferior to them as an apostle, or dependent on them for the justness of his views. What they were, or what they might be thought to be, was immaterial to his claims as an apostle, and immaterial to the authority of his own views as an apostle. He had derived his gospel from the Lord Jesus; and he had the fullest assurance that his views were just. Paul makes this remark evidently in keeping with all that he had said, that he did not regard himself as in any manner dependent on them for his authority. He did not treat them with disrespect; but he did not regard them as having a right to claim an authority over him.

God accepteth no man's person. Acts 10:34; Rom 2:11. This is a general truth, that God is not influenced in his judgment by a regard to the rank, or wealth, or external condition of any one. Its particular meaning here is, that the authority of the apostles was not to be measured, by their external rank, or by the measure of reputation which they had among men. If, therefore, it were to be admitted that he himself was not in circumstances of so much external honour as the other apostles, or that they were esteemed to be of more elevated rank than he was, still he did not admit that this gave them a claim to any higher authority. God was not influenced in his judgment by any such consideration; and Paul therefore claimed that all the apostles were in fact on a level in regard to their authority.

In conference. When I conferred with them, Gal 2:2. They did not then impose on me any new obligations; they did not communicate anything to me of which I was before ignorant.

(a) "seemed" Gal 6:3 (*) "somewhat" Of most reputation" (b) "God accepteth" Acts 10:34, Rom 2:11 (+) "to be somewhat" "of reputation" Verse 7. The gospel of the uncircumcision. The duty of preaching the gospel to the uncircumcised part of the world; that is, to the Gentiles. Paul had received this as his peculiar office when he was converted and called to the ministry, see Acts 9:15, 22:21; and they now perceived that he had been specially intrusted with this office, from the remarkable success which had attended his labours. It is evidently not meant here that Paul was to preach only to the Gentiles and Peter only to the Jews, for Paul often preached in the synagogues of the Jews, and Peter was the first who preached to a Gentile, Acts 10; but it is meant that it was the main business of Paul to preach to the Gentiles, or that this was especially intrusted to him.

As the gospel of the circumcision. As the office of preaching the gospel to the Jews.

Was unto Peter. Peter was to preach principally to the circumcised Jews. It is evident that until this time Peter had. been principally employed in preaching to the Jews. Paul selects Peter here particularly, doubtless because he was the oldest of the apostles, and in order to show that he was himself regarded as on a level, in regard to the apostleship, with the most aged and venerable of those who had been called to the apostolic office by the personal ministry of the Lord Jesus.

(++) "contrariwise" "On the contrary" (&) "committed" "intrusted" (c) "unto me, as the gospel" 1Thes 2:4, 1Timm 2:7 Verse 8. For he that wrought effectually in Peter, etc. Or by the means or agency of Peter. The argument here is, that the same effects had been produced under the ministry of Paul among the Gentiles, which had been under the preaching of Peter among the Jews. It is inferred, therefore, that God had called both to the apostolic office. See this argument illustrated Acts 11:17.

The same was mighty in me, etc. In enabling me to work miracles, and in the success which attended the ministry.

(|) "effectually in Peter" "By" (**) "mighty in me" "Wrought powerfully by me" (++) "toward the Gentiles" "in the conversion of the Gentiles" Verse 9. And when James, Cephas, and John, who seemed to be pillars. That is, pillars or supports in the church. The word rendered pillars στυλοι means, properly, firm support; then persons of influence and authority, as in a church, or that support a church--as a pillar or column does an edifice. In regard to James, Gal 1:19. Comp. Acts 15:13. Cephas or Peter was the most aged of the apostles, and regarded as at the head of the apostolical college. John was the beloved disciple, and his influence in the church must of necessity have been great. Paul felt that if he had the countenance of these men, it would be an important proof to the churches of Galatia that he had a right to regard himself as an apostle. Their countenance was expressed in the most full and decisive manner.

Perceived the grace that was given unto me. That is, the favour that had been shown to me by the great Head of the church, in so abundantly blessing my lab ours among the Gentiles.

They gave unto me and Barnabas the right hands of fellowship. The right hand, in token of fellowship or favour. They thus publicly acknowledged us as fellow-labourers, and expressed the utmost confidence in us. To give the right hand with us is a token of friendly salutation, and it seems that it was a mode of salutation not unknown in the times of the apostles. They were thus recognised as associated with the apostles in the great work of spreading the gospel around the world. Whether this was done in a public manner is not certainly known; but it was probably in the presence of the church, or possibly at the close of the council referred to in Acts 15.

That we should go unto the heathen. To preach the gospel, and to establish churches. In this way the whole matter was settled, and settled as Paul desired it to be. A delightful harmony was produced between Paul and the apostles at Jerusalem; and the result showed the wisdom of the course which he had adopted. There had been no harsh contention or strife. No jealousies had been suffered to arise. Paul had sought an opportunity of a full statement of his views to them in private, Gal 2:2, and they had been entirely satisfied that God had called him and Barnabas to the work of making known the gospel among the heathen. Instead of being jealous at their success, they had rejoiced in it; and instead of throwing any obstacle in their way, they cordially gave them the right hand. How easy would it be always to prevent jealousies and strifes in the same way! If there was, on the one hand, the same readiness for a full and frank explanation, and if, on the other, the same freedom from envy at remarkable success, how many strifes that have disgraced the church might have been avoided! The true way to avoid strife is just that which is here proposed. Let there be on both sides perfect frankness; let there be a willingness to explain and state things just as they are; and let there be a disposition to rejoice in the talents, and zeal, and success of others, even though it should far outstrip our own, and contention in the church would cease, and every devoted and successful minister of the gospel would receive the right hand of fellowship from all--however venerable by age or authority--who love the cause of true religion.

(a) "be pillars" Mt 16:18, Eph 2:20 (b) "the grace" Rom 1:5, 12:3,6 Verse 10. Only they would that we should remember the poor. That is, as I suppose, the poor Christians in Judea. It can hardly be supposed that it would be necessary to make this an express stipulation in regard to the converts from among the Gentiles, and it would not have been very pertinent to the case before them to have done so. The object was, to bind together the Christians from among the heathen, and from among the Jews, and to prevent alienation and unkind feeling. It might have been alleged that Paul was disposed to forget his own countrymen altogether; that he regarded himself as so entirely the apostle of the Gentiles that he would become wholly alienated frown those who were his "kinsmen according to the flesh," and thus it might be apprehended that unpleasant feelings would be engendered among those who had been converted from among the Jews. Now nothing could be better adapted to allay this than for him to pledge himself to feel a deep interest in the poor saints among the Jewish converts; to remember them in his prayers; and to endeavour to secure contributions for their wants. Thus he would show that he was not alienated from his countrymen; and thus the whole church would be united in the closest bonds. It is probable that the Christians in Judea were at that time suffering the ills of poverty, arising either from some public persecution, or from the fact that they were subject to the displeasure of their countrymen. All who know the peculiar feelings of the Jews at that time in regard to Christians, must see at once that many of the followers of Jesus of Nazareth would be subjected to great inconveniences on account of their attachment to him. Many a wife might be disowned by her husband; many a child disinherited by a parent; many a man might be thrown out of employment by the fact that others would not countenance him; and hence many of the Christians would be poor. It became, therefore, an object of special importance to provide for them; and hence this is so often referred to in the New Testament. In addition to this, the church in Judea was afflicted with famine. Comp. Acts 11:30, Rom 15:25-27, 1Cor 16:1,2, 2Cor 8:1-7.

The same which I also was forward to do. See the passages just referred to. Paul interested himself much in the collection for the poor saints at Jerusalem, and in this way he furnished the fullest evidence that he was not alienated from them, but that he felt the deepest interest in those who were his kindred. One of the proper ways of securing union in the church is to have the poor with them, and depending on them for support; and hence every church has some poor persons as one of the bonds of union. The best way to unite all Christians, and to prevent alienation, and jealousy, and strife, is to have a great common object of charity, in which all are interested, and to which all may contribute. Such a common object for all Christians is a sinful world. All who bear the Christian name may unite in promoting its salvation, and nothing would promote union in the now divided and distracted church of Christ like a deep and common interest in the salvation of all mankind.