G
A L A T I A N S
CHAP. II.
The
apostle, in this chapter, continues the relation of his past life and conduct,
which he had begun in the former; and, by some further instances of what had
passed between him and the other apostles, makes it appear that he was not
beholden to them either for his knowledge of the gospel or his authority as an
apostle, as his adversaries would insinuate; but, on the contrary, that he was
owned and approved even by them, as having an equal commission with them to this office. I. He particularly informs them of another journey which he took
to
Jerusalem
many years after the former, and how he
behaved himself at that time, ver. 1-10. And, II. Gives them an account of
another interview he had with the apostle Peter at
Antioch, and how he was obliged to behave himself
towards him there. From the subject-matter of that conversation, he proceeds
to discourse on the great doctrine of justification by faith in Christ,
without the works of the law, which it was the main design of this epistle to
establish, and which he enlarges more upon in the two following chapters.
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Paul's
Journey to Jerusalem; Paul's Decision and
Fidelity.
A. D. 56.
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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.
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Peter
Reproved by Paul.
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A. D. 56.
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11 But when Peter was come to Antioch, I
withstood him to the face, because he was to be blamed. 12 For
before that certain came from James, he did eat with the Gentiles: but when
they were come, he withdrew and separated himself, fearing them which were of
the circumcision. 13 And the other Jews dissembled likewise with
him; insomuch that Barnabas also was carried away with their
dissimulation. 14 But when I saw that they walked not uprightly
according to the truth of the gospel, I said unto Peter before them
all, If thou, being a Jew, livest after the manner of Gentiles, and not as do
the Jews, why compellest thou the Gentiles to live as do the Jews?
15 We who are Jews by nature, and not sinners of the Gentiles,
16 Knowing that a man is not justified by the works of the law, but by the
faith of Jesus Christ, even we have believed in Jesus Christ, that we might be
justified by the faith of Christ, and not by the works of the law: for by the
works of the law shall no flesh be justified. 17 But if, while we
seek to be justified by Christ, we ourselves also are found sinners, is
therefore Christ the minister of sin? God forbid. 18 For if I
build again the things which I destroyed, I make myself a transgressor.
19 For I through the law am dead to the law, that I might live unto God.
20 I am crucified with Christ: nevertheless I live; yet not I, but Christ
liveth in me: and the life which I now live in the flesh I live by the faith
of the Son of God, who loved me, and gave himself for me. 21 I do
not frustrate the grace of God: for if righteousness come by the law,
then Christ is dead in vain.
I. From the account which Paul gives of what passed between him and the other
apostles at Jerusalem, the Galatians might easily discern both the falseness
of what his enemies had insinuated against him and their own folly and
weakness in departing from that gospel which he had preached to them. But to
give the greater weight to what he had already said, and more fully to fortify
them against the insinuations of the judaizing teachers, he acquaints them
with another interview which he had with the apostle Peter at Antioch, and
what passed between them there, v. 11-14. Antioch was one of the chief
churches of the Gentile Christians, as Jerusalem was of those Christians who
turned from Judaism to the faith of Christ. There is no colour of reason for
the supposition that Peter was bishop of Antioch. If he had, surely Paul would
not have withstood him in his own church, as we here find he did; but, on the
contrary, it is here spoken of as an occasional visit which he made thither.
In their other meeting, there had been good harmony and agreement. Peter and
the other apostles had both acknowledged Paul's commission and approved his
doctrine, and they parted very good friends. But in this Paul finds himself
obliged to oppose Peter, for he was to be blamed, a plain evidence that
he was not inferior to him, and consequently of the weakness of the pope's
pretence to supremacy and infallibility, as the successor of Peter. Here we
may observe,
1. Peter's fault. When he came among the Gentile churches, he complied with
them, and did eat with them, though they were not circumcised, agreeably to
the instructions which were given in particular to him (Acts x.), when he was
warned by the heavenly vision to call nothing common or unclean. But,
when there came some Jewish Christians from Jerusalem, he grew more shy of the
Gentiles, only to humour those of the circumcision and for fear of giving them
offence, which doubtless was to the great grief and discouragement of the
Gentile churches. Then he withdrew, and separated himself. His fault
herein had a bad influence upon others, for the other Jews also dissembled
with him; though before they might be better disposed, yet now, from his
example, they took on them to scruple eating with the Gentiles, and pretended
they could not in conscience do it, because they were not circumcised. And
(would you think it?) Barnabas himself, one of the apostles of the Gentiles,
and one who had been instrumental in planting and watering the churches of the
Gentiles, was carried away with their dissimulation. Here note, (1.)
The weakness and inconstancy of the best of men, when left to themselves, and
how apt they are to falter in their duty to God, out of an undue regard to the
pleasing of men. And, (2.) The great force of bad examples, especially the
examples of great men and good men, such as are in reputation for wisdom and
honour.
2. The rebuke which Paul gave him for his fault. Notwithstanding Peter's
character, yet, when he observes him thus behaving himself to the great
prejudice both of the truth of the gospel and the peace of the church, he is
not afraid to reprove him for it. Paul adhered resolutely to his principles,
when others faltered in theirs; he was as good a Jew as any of them (for he
was a Hebrew of the Hebrews), but he would magnify his office as the apostle
of the Gentiles, and therefore would not see them discouraged and trampled
upon. When he saw that they walked not uprightly, according to the truth of
the gospel--that they did not live up to that principle which the gospel
taught, and which they had professed to own and embrace, namely, that by the
death of Christ the partition-wall between Jew and Gentile was taken down, and
the observance of the law of Moses was no longer in force--when he observed
this, as Peter's offence was public, so he publicly reproved him for it: He
said unto him before them all, If thou, being a Jew, livest after the manner
of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to
live as do the Jews? Herein one part of his conduct was a contradiction to
the other; for if he, who was a Jew, could himself sometimes dispense with the
use of the ceremonial law, and live after the manner of the Gentiles, this
showed that he did not look upon the observance of it as still necessary, even
for the Jews themselves; and therefore that he could not, consistently with
his own practice, impose it upon the Gentile Christians. And yet Paul charges
him with this, yea, represents him as compelling the Gentiles to live as did
the Jews--not by open force and violence, but this was the tendency of what he
did; for it was in effect to signify this, that the Gentiles must comply with
the Jews, or else not be admitted into Christian communion.
II. Paul having thus established his character and office, and sufficiently
shown that he was not inferior to any of the apostles, no, not to Peter
himself, from the account of the reproof he gave him he takes occasion to
speak of that great fundamental doctrine of the gospel--That justification is
only by faith in Christ, and not by the works of the law (though some think
that all he says to the end of the chapter is what he said to Peter at
Antioch), which doctrine condemned Peter for his symbolizing with the Jews.
For, if it was the principle of his religion that the gospel is the instrument
of our justification and not the law, then he did very ill in countenancing
those who kept up the law, and were for mixing it with faith in the business
of our justification. This was the doctrine which Paul had preached among the
Galatians, to which he still adhered, and which it is his great business in
this epistle to mention and confirm. Now concerning this Paul acquaints us,
1. With the practice of the Jewish Christians themselves: "We,"
says he, "who are Jews by nature, and not sinners of the Gentiles
(even we who have been born and bred in the Jewish religion, and not among the
impure Gentiles), knowing that a man is not justified by the works of the
law, but by the faith of Jesus Christ, even we ourselves have believed in
Jesus Christ, that we might be justified by the faith of Christ, and not by
the works of the law. And, if we have thought it necessary to seek
justification by the faith of Christ, why then should we hamper ourselves with
the law? What did we believe in Christ for? Was it not that we might be
justified by the faith of Christ? And, if so, is it not folly to go back to
the law, and to expect to be justified either by the merit of moral works or
the influence of any ceremonial sacrifices or purifications? And if it would
be wrong in us who are Jews by nature to return to the law, and expect
justification by it, would it not be much more so to require this of the
Gentiles, who were never subject to it, since by the works of the law no
flesh shall be justified?" To give the greater weight to this he adds
(v. 17), "But if, while we seek to be justified by Christ, we
ourselves also are found sinners, is Christ the minister of sin? If, while
we seek justification by Christ alone, and teach others to do so, we ourselves
are found giving countenance or indulgence to sin, or rather are accounted
sinners of the Gentiles, and such as it is not fit to have communion with,
unless we also observe the law of Moses, is Christ the minister of sin?
Will it not follow that he is so, if he engage us to receive a doctrine that
gives liberty to sin, or by which we are so far from being justified that we
remain impure sinners, and unfit to be conversed with?" This, he
intimates, would be the consequence, but he rejects it with abhorrence: "God
forbid," says he, "that we should entertain such a thought of
Christ, or of his doctrine, that thereby he should direct us into a way of
justification that is defective and ineffectual, and leave those who embrace
it still unjustified, or that would give the least encouragement to sin and
sinners." This would be very dishonourable to Christ, and it would be
very injurious to them also. "For," says he (v. 18),
"if I build again the things which I destroyed--if I (or any
other), who have taught that the observance of the Mosaic law is not necessary
to justification, should now, by word or practice, teach or intimate that it
is necessary--I make myself a transgressor; I own myself to be still an
impure sinner, and to remain under the guilt of sin, notwithstanding my faith
in Christ; or I shall be liable to be charged with deceit and prevarication,
and acting inconsistently with myself." Thus does the apostle argue for
the great doctrine of justification by faith without the works of the law from
the principles and practice of the Jewish Christians themselves, and from the
consequences that would attend their departure from it, whence it appeared
that Peter and the other Jews were much in the wrong in refusing to
communicate with the Gentile Christians, and endeavouring to bring them under
the bondage of the law.
2. He acquaints us what his own judgment and practice were. (1.) That he was
dead to the law. Whatever account others might make of it, yet, for his part,
he was dead to it. He knew that the moral law denounced a curse against all
that continue not in all things written therein, to do them; and therefore he
was dead to it, as to all hope of justification and salvation that way. And as
for the ceremonial law, he also knew that it was now antiquated and superseded
by the coming of Christ, and therefore, the substance having come, he had no
longer any regard to the shadow. He was thus dead to the law, through the
law itself; it discovered itself to be at an end. By considering the law
itself, he saw that justification was not to be expected by the works of it
(since none could perform a perfect obedience to it) and that there was now no
further need of the sacrifices and purifications of it, since they were done
away in Christ, and a period was put to them by his offering up himself a
sacrifice for us; and therefore, the more he looked into it the more he saw
that there was no occasion for keeping up that regard to it which the Jews
pleaded for. But, though he was thus dead to the law, yet he did not
look upon himself as with law. He had renounced all hopes of
justification by the works of it, and was unwilling any longer to continue
under the bondage of it; but he was far from thinking himself discharged from
his duty to God; on the contrary, he was dead to the law, that he might
live unto God. The doctrine of the gospel, which he had embraced, instead
of weakening the bond of duty upon him, did but the more strengthen and
confirm it; and therefore, though he was dead to the law, yet it was only in
order to his living a new and better life to God (as Rom. vii. 4, 6), such a
life as would be more agreeable and acceptable to God than his observance of
the Mosaic law could now be, that is, a life of faith in Christ, and, under
the influence thereof, of holiness and righteousness towards God. Agreeably
hereunto he acquaints us, (2.) That, as he was dead to the law, so he was
alive unto God through Jesus Christ (v. 20): I am crucified with
Christ, &c. And here in his own person he gives us an excellent
description of the mysterious life of a believer. [1.] He is crucified, and
yet he lives; the old man is crucified (Rom. vi. 6), but the new man is
living; he is dead to the world, and dead to the law, and yet alive to God and
Christ; sin is mortified, and grace quickened. [2.] He lives, and yet not
he. This is strange: I live, and yet not I; he lives in the
exercise of grace; he has the comforts and the triumphs of grace; and yet that
grace is not from himself, but from another. Believers see themselves living
in a state of dependence. [3.] He is crucified with Christ, and yet Christ
lives in him; this results from his mystical union with Christ, by means
of which he is interested in the death of Christ, so as by virtue of that to
die unto sin; and yet interested in the life of Christ, so as by virtue of
that to live unto God. [4.] He lives in the flesh, and yet lives by
faith; to outward appearance he lives as other people do, his natural life
is supported as others are; yet he has a higher and nobler principle that
supports and actuates him, that of faith in Christ, and especially as eyeing
the wonders of his love in giving himself for him. Hence it is that, though he
lives in the flesh, yet he does not live after the flesh. Note, Those who have
true faith live by that faith; and the great thing which faith fastens upon is
Christ's loving us and giving himself for us. The great evidence of Christ's
loving us is his giving himself for us; and this is that which we are chiefly
concerned to mix faith with, in order to our living to him.
Lastly, The apostle concludes this discourse with acquainting us that
by the doctrine of justification by faith in Christ, without the works of the
law (which he asserted, and others opposed), he avoided two great
difficulties, which the contrary opinion was loaded with:-- 1. That he did
not frustrate the grace of God, which the doctrine of the justification by
the works of the law did; for, as he argues (Rom. xi. 6), If it be of
works, it is no more of grace. 2. That he did not frustrate the death of
Christ; whereas, if righteousness come by the law, then it must follow that
Christ has died in vain; for, if we look for salvation by the law of
Moses, then we render the death of Christ needless: for to what purpose should
he be appointed to die, if we might have been saved without it?
Contents
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