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 He is vii. 6; viii. 6, 16, 23; xii. 18. said by Calmet to have lived to the age of ninety-four years. The apostle does not state for what special purpose he took this disciple with him to Jerusalem. "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. He 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." Barnes. 2. I went up by revelation. By the prompting of the divine Spirit; not to be instructed by the other apostles, but that they might settle a very troublesome question in accordance with his own method of administering the gospel among the Gentiles. "He went up, not because he was sent for, but because it was revealed to him that he should go."-Jowett. And communicated unto them the gospel,&c. There is no evidence that they regarded the gospel which he preached as either erroneous or defective. They added nothing to it; they did not object to any portion of it; but they encouraged him to preach it to the Gentile world; ver. 6-9. T But privately, &c. As a precaution against misrepresentation by those of the contrary part," before proclaiming them openly at Jerusalem, Paul unfolded to the other apostles his views of the gospel, and especially his reasons for not requiring of Gentile converts obedience to the 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 Mosaic ritual. T Lest by any means, &c. Lest my labor should become ineffectual. If the other apostles had pronounced against him, his opposers would have obtained an essential aḍvantage. It was important, therefore, to secure their public approbation, by convincing them that he acted under divine authority. 3. But neither Titus, &c. "Howbeit not even Titus, who was with me, though he was a Greek, was compelled to be circumcised."- Ellicott. "As a proof that the apostles approved of his more liberal conduct towards the Gentiles, Paul remarks that Titus, who accompanied him, was not forced to submit to circumcision, though of Greek descent. Paul of his own accord had Timothy circumcised, Acts xvi. 3, but he would in no case have yielded to force in the matter." Olshausen. "Paul might have suffered Titus to be circumcised; but because he saw that they would compel him thereunto, he would not. For if they had prevailed therein, by and by they would have gathered that it had been necessary to justification, and so through this sufferance they would have triumphed against Paul."-Luther. See notes on ver. 1; 1 Cor. ix. 20. 4. False brethren. Professing to be Christians, yet denying the grace of the gospel and insisting on conformity to the Jewish law. See Acts xv. 1. To spy out our liberty. Namely, the freedom of the Gentiles from subjection to the Mosaic ritual. Bring us into bondage. They demanded the circumcision of Titus. If Paul had yielded, or if the apostles had decided in favor of his adversaries, the principle would have been considered settled that Gentile converts were not free from bondage, but that they were bound to "keep the law of Moses." Acts xv. 5. 5. To whom we gave place by subjection, no, not for an hour. Regarding this as a test case, Paul absolutely refused to yield. He would have the question settled once for all. He knew he was right, and he had no doubt that the other apostles, under the guidance of the same spirit, would sustain him in his doctrine and in his practice. He was willing, in things indifferent, to forbear the exercise of his rights, in tenderness to the "infirmities of the weak;" but he would not be compelled by others to adopt any practice which he regarded as wrong, or even as indifferent. See notes on Acts xvi. 3; Rom. xv. 1; 1 Cor. ix. 20. That the truth of the gospel might continue with you. That you might continue to enjoy Christian 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 contrary, that he "was not a whit 7. The gospel of the uncircumcision, &c. The duty of preaching the gospel to the uncircumcised Gentiles was specially assigned to Paul, Acts xxii. 21; xxvi. 17, 18, while Peter was prominent among those who preached the same gospel to the circumcised Jews. Hence Paul styles himself "the apostle of the Gentiles," Rom. xi. 13. Yet, though such was the special duty of these two eminent apostles, Paul frequently addressed the Jews, both at Jerusalem and in foreign lands, and Peter sometimes preached to the Gentiles. See Acts, ch. x. and xv. 7. freedom. Paul desired that the Gentiles might be confirmed in the faith, and that they should cherish undoubting confidence in the truths which he had preached, as well in regard to their Christian privileges as in regard to Christian doctrine. He fully accomplished his purpose, and obtained a decree in accordance with the prin- 8. For he that wrought, &c. The ciples which he had maintained from same God granted success to both the the beginning. See Acts xv. 23-29.. apostles, and thus equally authenti6. Those who seemed to be somewhat.cated the mission of both. In respect "Those who were held in chief repu- to this seal of his ministry, therefore, tation.". Conybeare. See ver. 9. Paul claimed to be equal to Peter, or Whatsoever they were, &c. The idea to any other apostle. is, that while Paul gladly accepted their approbation, he disavowed their superiority over him. He would have it distinctly understood, whatever the Judaizing teachers might say to the 9. And when James, Cephas, and John, who seemed to be pillars. Or, principal supporters of the Christian church. James was the overseer of the mother church at Jerusalem; Peter 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. 10. poor. 11 But when Peter was come to Antioch, I withstood him to That we should remember the The reference is probably to the poor Christians in Judea, who were subject to persecution and the spoiling of their goods. Heb. x. 34. T The same which I also was forward to do. Paul's earnestness in this service is manifest in 2 Cor. ch. viii. ix. He required the "churches of Galatia" to assist in "the collection for the saints," 1 Cor. xvi. 1, and the like service of other Gentile churches. His last visit to Jerusalem was made for the purpose of carrying "alms to his nation and offerings." Acts xxiv. 17; Rom.xv.25,27. was the acknowledged leader and principal advocate of the Twelve, after the crucifixion of their Master, as is inanifest in the first twelve chapters of the Acts of the Apostles; John shared more largely than any other in the loving spirit of Christ, and yet preached with such power as to be styled a "son of thunder." Mark iii. 17. Together, they were the main "pillars" of the church in its infancy. Their acknowledgment of Paul, as their peer in the apostleship, was his sufficient voucher to the Gentiles, against Judaizing teachers and all gainsayers. The grace that was 11. But when Peter was come to Angiven unto me. The grace of apostle-tioch. The time or occasion of Peter's ship, manifested in the remarkable visit is not stated. Paul did not hesisuccess of his labors among the Gen- tate to rebuke him for what he regarded tiles. Right hands of fellowship. as unchristian conduct; and he menThus they acknowledged the recipients tions it here, to show the Galatians that to be fellow-laborers. "Barnabas, Peter acknowledged his equality by equally with Paul, had preached salva- submitting to his rebuke. " Besides, tion to the idolatrous Gentiles, without what he said to Peter on that occasion requiring them to obey the law of was exactly pertinent to the strain of Moses. Wherefore, by giving them the argument which he was pursuing the right hand of fellowship,' the with the Galatians, and he therefore three apostles acknowledged them to introduces it, ver. 14-21, to show that be true ministers of the gospel, each he had held the same doctrine all according to the nature of his particu-along, and that he had defended it in lar commission. Paul they acknowledged to be an apostle of equal authority with themselves; and Barnabas they acknowledged to be a minister sent forth by the Holy Ghost to preach the gospel to the Gentiles. This distinction it is necessary to make because it doth not appear that Barnabas was an apostle in the proper sense of the word." Macknight. That we should go unto the heathen, &c. That we should continue to preach the gospel to the Gentiles as heretofore, while they ministered to the Jews. It is implied, of course, that Paul and Barnabas should preach the same gospel as before, - the gospel of grace, as distinguished from the ritual law. the presence of Peter, and in a caso where Peter did not reply to it."Barnes. ¶ I withstood him to the face. Openly, and probably in presence of the whole church, ver. 14. Such public reproof would neither have been attempted by Paul, nor permitted by Peter, unless Paul's equal authority as an apostle had been conceded. T Because he was to be blamed. It is a judicious remark, that "though the gift of inspiration, bestowed on the apostles, secured them from error in doctrine, it did not preserve them from all imprudence and sin in conduct, as is plain from this instance; wherefore, the most advanced, whether in knowledge or virtue, ought to take heed lest they fall." Macknight. - the face, because he was to be blamed. 13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimu 12 For before that certain came from James, he did eat with theGentiles: but when theylation. were come, he withdrew and separated himself, fearing them walked not uprightly according which were of the circumcision. 12. Certain came from James. Namely, persons connected with the church at Jerusalem over which James presided. Like the Jewish converts generally, they had probably observed the rites prescribed by Moses, and insisted that the Gentiles should do likewise. He did eat with the Gentiles. Ile associated with them, and perhaps ate meats prohibited by the law of Moses. To eat with the Gentiles, was accounted by the Jews as a high crime and misdemeanor. This had been alleged against Peter long before; and he then repelled the charge by rehearsing to the apostles and brethren the lesson which the Spirit had taught him, in a vision, Acts xi. 1-18. Withdrew and separated himself. Notwithstanding he had been taught of God, that he should not call any man common or unclean," he came under bondage to the opinion of men that "it is an unlawful thing for a man that is a Jew, to keep company or to come unto one of another nation." Acts x. 28. Fearing them which were of the circumcision. Either that a tumult would be excited by the Jews at Antioch, or that they would injure his reputation at Jerusalem, by reporting that he had associated with the uncircumcised, on terms of Christian fellowship. "If a man would here set forth and amplify Peter's offence, it should appear to be very great; and yet was it not done by malice or ignorance, but by occasion and fear only." Luther. 13. And the other Jews dissembled, &c. The Jewish converts in the church at Antioch imitated Peter, and withdrew from their Gentile brethren, who neither kept the law, nor were circumcised. So general was the defection from the exercise of Christian liberty, as taught by Paul, that even Barnabas, his chosen 14 But when I saw that they to the truth of the gospel, Ĭ associate, followed the multitude to do evil. By "dissembling," we may understand that they ostensibly required subjection to the ritual law as a test of fellowship, when in fact they did not suppose that law to be binding upon Gentile Christians. 14. Walked not uprightly. Dissembled, and conducted dishonestly. T According to the truth of the gospel. The gospel requires honesty of purpose and uprightness of conduct. The apostle's language seems also to imply that they deserved reproof for misrepresenting the character of the gospel, as if its disciples were brought under bondage to the law. "He calleth the truth of the gospel both the sincero doctrine itself and also the use of the same, which we call practice."― Assemb. Annot. TI said unto Peter. As Peter was first in the transgression, Paul held him responsible for all the consequences, as through his example others had been induced to dissemble. See note on Rom. xiv. 21. Before them all. Perhaps before the whole church, and very probably in the presence of those who "came from James," ver. 12, and many who through fear of them had "dissembled." Had the offence been private, a private admonition should have been administered; but as it was public, and as its mischievous effects pervaded the church at Antioch, a public testimony against it was proper. T Being a Jew. That is by birth, and as such subject to the ritual law, until released by the gospel of grace. But the Gentiles were regarded by Paul as originally free from subjection to that law, and he would not permit them to be brought under bondage to it. Livest after the manner of Gentiles. Eating with them, ver. 12, and disregarding the Mosaic code as not binding said unto Peter before them all, I not justified by the works of the If thou, being a Jew, livest law, but by the faith of Jesus after the manner of Gentiles, Christ, even we have believed and not as do the Jews, why in Jesus Christ, that we might compellest thou the Gentiles to be justified by the faith of live as do the Jews? Christ, and not by the works 15 We who are Jews by na-of the law: for by the work's ture, and not sinners of the of the law shall no flesh be jusGentiles, tified. 16 Knowing that a man is on the disciples of Christ. Why compellest thou, &c. "Why wouldest thou constrain the Gentiles to keep the ordinances of the Jews?"- Conybeare. The compulsion was moral, arising from the belief, enforced by the example of Peter, that circumcision and obedience to the law were essential to salvation. Acts xv. 1, 24. It is marvellous that Peter could have given any countenance to such an opinion, after protesting against it in the council of apostles, and denouncing the attempt " to put a yoke upon the neck of the disciples" which was intolerable. Acts xv. 7-11. But it should be remembered that, notwithstanding the boldness of his conduct generally, he had a constitutional timidity, manifested in his terror when he attempted to walk on the sea, Matt. xiv. 30, and in the denial of his Master, Matt. xxvi. 69-75, as well as in his conformity to Jewish prejudices here at Antioch, "fearing them which were of the circumcision," ver. 12. 15. Jews by nature. By birth. ¶ And not sinners of the Gentiles. The Jews were not free from sin. Rom. ch. ii. But they had "the oracles of God," Rom. iii. 2, and to some extent they obeyed the divine law. 16. Knowing that a man is not justified by the works of the law. See notes on Rom. i. 17; iii. 20. This is said concerning those "Jews by nature" who had been converted to Christianity. The unconverted Jews were still attempting to "establish their own righteousness" by an observance of the Mosaic ritual, and had "not submitted themselves unto the righteousness of God," Rom. x. 3, nor sought justification through grace. ¶ But by the 17 But if, while we seek to faith of Jesus Christ. Or through the influence of belief in Jesus Christ as the Son of God. See note on Rom. iii. 22. Even we have believed, &c. Even we, who by birth were subject to the law, have renounced it, knowing that "by the works of the law shall no flesh be justified," and have sought justification through faith in Jesus Christ; much more, is the natural conclusion, should the Gentiles, who were never subject to that law, seek for justification by grace rather than by the works of the law. 17. We ourselves also were found sinners. "If while we thus seek to be justified by Christ, we ourselves are found sinners, as we must be if we be still obliged to observe that law we have renounced as unable to justify us, is, therefore, Christ, who taught us thus to renounce the law and to seek justification by faith in him, the minister of sin? God forbid that we should charge this on him."-Whitby. Barnes understands this passage in a more general sense, as if the question were, if we remain sinners, or even seem to have become more sinful, notwithstanding our faith in Christ, "is it a fair and legitimate conclusion that this is the tendency of the gospel? It is not so. This is not the proper effect of the gospel of Christ, and of the doctrine of justification by faith. The system is not fitted to produce such a freedom from restraint; and if such a freedom exists, it is to be traced to something else than the gospel." It is doubtless true that the gospel has not a licentious tendency. Yet it is not improbable that the apostle in this place had reference to a specific crime, rather than to sinfulness in |