CRITICAL AND EXPLANATORY NOTES
Galatians 2:1. Then fourteen years after.—From Paul’s conversion inclusive. I went again to Jerusalem.—The same visit referred to in Acts 15, when the council of the apostles and Church decided that Gentile Christians need not be circumcised.
Galatians 2:2. I went up by revelation.—Quite consistent with the fact that he was sent as a deputy from the Church at Antioch (Acts 15:2). The revelation suggested to him that this deputation was the wisest course. Communicated privately to them which were of reputation.—It was necessary that the Jerusalem apostles should know beforehand that the gospel Paul preached to the Gentiles was the same as theirs, and had received divine confirmation in the results it wrought on the Gentile converts.
Galatians 2:3. Neither Titus [not even Titus], being a Greek, was compelled to be circumcised.—The apostles, constrained by the firmness of Paul and Barnabas, did not compel or insist on his being circumcised. Thus they virtually sanctioned Paul’s course among the Gentiles, and admitted his independence as an apostle. To have insisted on Jewish usages for Gentile converts would have been to make them essential parts of Christianity.
Galatians 2:4. False brethren unawares [in an underhand manner] brought in privily to spy out.—As foes in the guise of friends, wishing to destroy and rob us of our liberty—from the yoke of the ceremonial law.
Galatians 2:5. To whom we gave place by subjection not for an hour.—We would willingly have yielded for love, if no principle was at issue, but not in the way of subjection. Truth precise, unaccommodating, abandons nothing that belongs to itself, admits nothing that is inconsistent with it (Bengel).
Galatians 2:6. They in conference added nothing to me.—As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me above what I already knew. Another evidence of the independence of his apostleship.
Galatians 2:9. They gave to me and Barnabas the right hands of fellowship.—Recognising me as a colleague in the apostleship, and that the gospel I preached to the Gentiles by special revelation was the same as theirs.
MAIN HOMILETICS OF THE PARAGRAPH.— Galatians 2:1-9
Confirmatory Proofs of a Divine Call—
I. Seen in a prudent consultation with the acknowledged leaders of the Church (Galatians 2:1-2).—The men of reputation referred to in these verses are not so called by way of irony, but because of their recognised authority in the mother Church. Paul was not summoned to Jerusalem, but divinely directed to take the journey. Neither his teaching nor his office was called in question, nor did he fear the most searching inquiry into his commission. Conscious of his divine call, he claimed equality of status with the rest of the apostles, and explained to them and to the Church the principles and methods of the gospel he preached. He had nothing to fear, whatever might be the judgment of the Church leaders in Jerusalem. He expected from them nothing but sympathy and encouragement in his work, and he hailed with joy the opportunity of sharing the counsel of men as interested as himself in the success of the gospel. With his God-given convictions and views, it was impossible for him to meet the apostles on any other ground than that of perfect equality.
II. Seen in a prompt and stern refusal to compromise principle (Galatians 2:3-5).—The object of Paul’s visit to Jerusalem was to discuss a vital principle of the gospel—the right of the Gentiles to the privileges of the gospel without observing the works of the Jewish law. A misunderstanding at that critical moment might have imperilled the liberty of the gospel. The presence of Barnabas and Titus was significant—the one a pure Jew, a man of gentle disposition and generous impulse; and the other a Gentile convert, representing the world of the uncircumcised. It is to the credit of the Church leaders at Jerusalem that, with their strong Jewish prejudices, they admitted that the legal rite of circumcision must not be imposed on Gentile converts. They were so convinced that this was the will of God, and that He had already sanctioned this as an essential feature of the gospel, that they dared do no other. An attempt was made, not by the apostles, but by certain “false brethren,” to insist that Titus should be circumcised; but this was promptly and stoutly opposed. A concession on this point would have been fatal to the universality of the gospel—the whole Gentile world would have been trammelled with the bondage of legal ceremonies. It was then that the great battle of Christian liberty was fought and won. The victory was another testimony of the validity and power of the divine commission with which Paul was entrusted.
III. Seen in the inability of the wisest leaders to add anything to the divine authority.—“But of these who seemed to be somewhat … in conference added nothing to me” (Galatians 2:6). When Paul was called to the apostleship he “conferred not with flesh and blood”; now he affirms that flesh and blood did not confer anything on him. In conference and debate with the chiefs of the Church he showed himself their equal, and on the great essentials of the gospel he was in perfect agreement with them. Though Paul is too modest to say it, so far from his learning anything from them, they were more likely to learn something from him, especially as to the wider scope of the gospel. “In doctrine Paul holds the primacy in the band of the apostles. While all were inspired by the Spirit of Christ, the Gentile apostle was in many ways a more richly furnished man than any of the rest. The Paulinism of Peter’s first epistle goes to show that the debt was on the other side. Their earlier privileges and priceless store of recollections of all that Jesus did and taught were matched on Paul’s side by a penetrating logic, a breadth and force of intellect applied to the facts of revelation, and a burning intensity of spirit which in their combination was unique. The Pauline teaching, as it appears in the New Testament, bears in the highest degree the marks of original genius, the stamp of a mind whose inspiration is its own” (Findlay).
IV. Seen in winning the recognition of a special mission and of equality in the apostleship.—“They saw that the gospel of the uncircumcision was committed unto me, … and perceived the grace that was given unto me,” etc. (Galatians 2:7-9). Paul won the confidence and admiration of his fellow-apostles. They listened with candour and ever-deepening interest to his explanations, and, whatever might have been their prejudices, they frankly acknowledged his divine commission. What a memorable day was that when James, Peter, John, and Paul met face to face! “Amongst them they have virtually made the New Testament and the Christian Church. They represent the four sides of the one foundation of the City of God. Of the evangelists, Matthew holds affinity with James; Mark with Peter; and Luke with Paul. James clings to the past, and embodies the transition from Mosaism to Christianity. Peter is the man of the present, quick in thought and action, eager, buoyant, susceptible. Paul holds the future in his grasp and schools the unborn nations. John gathers present, past, and future into one, lifting us into the region of eternal life and love.”
Lessons.—A divine call—
1. Confers the necessary qualifications to carry out its mission.
2. Demands courage and fidelity.
3. Compels public recognition.
GERM NOTES ON THE VERSES
Galatians 2:1-2. Truth its Own Evidence.—
1. Though the minister of Jesus Christ is not to depend upon the approbation of others for confirmation of his doctrine, as if he were uncertain before their testimony is added, yet he is not to be so self-willed as to misregard what others judge or think, but ought to demit himself so far as to give a friendly account of the doctrine, that mistakes arising from misinformation may be removed and the joint consent of others to the truth obtained.
2. As there are always some in the Church of God who have deservedly more reputation than others, so Christian prudence will teach a man to be so far from striving against such that he will endeavour, by giving due respect to them, to receive approbation from such, that he may be in a better capacity to do good to others.
3. Nothing marreth the success of the gospel more than difference of judgments and strifes and debates among eminent preachers, many resolving to believe nothing till preachers agree among themselves, and many stumbling-blocks are cast before people by the venting of passions, jealousies, animosities, and revenge. Paul endeavoured to get the consent of the other apostles to the doctrines preached by him, lest by the calumnies of his adversaries his preaching should be useless.—Fergusson.
Galatians 2:3-5. The Power of Truth.
I. Superior to ceremonial observances (Galatians 2:3).
II. Detects and exposes the wiliest tactics of false teachers (Galatians 2:4).
III. Is uncompromising in its attitude towards the subtlest errors (Galatians 2:5).
Galatians 2:4-5. False Brethren and their Treatment.
I. The Church of God on earth, even at the best, hath wicked men and hypocrites in it.
II. They who teach Christ, joining some other thing with Him in the cause of salvation, are said to creep in, because in appearance they maintain Christ; yet because they add something to Christ, they neither enter nor continue in the true Church with any good warrant from God.
III. No man can set down the precise time when errors had their beginning, for the authors thereof enter in secretly, not observed of men.
IV. The false brethren urged circumcision to bring the converts into bondage.—They that be of a corporation stand for their liberties. What a shame it is that men should love bondage, and neglect the spiritual liberty which they have by Christ.
V. The false brethren urged the apostles to use circumcision but once; but they would not yield so much as once, because their act would have tended to the prejudice of Christian liberty in all places. Julian, sitting in a chair of state, gave gold to his soldiers one by one, commanding them to cast frankincense so much as a grain into the fire that lay upon a heathenish altar. Christian soldiers refused to do it, and they which had not refused afterwards recalled their act and willingly suffered death. We are not to yield the least part of the truth of the gospel. This truth is more precious than the whole world beside. There is no halting between two religions.
VI. The apostles gave no place by way of subjection.—They willingly suffered their doctrine to be tried, yet they were not bound to subjection. We are to give place by meek and patient bearing of that which we cannot mend, but we are not to give place by subjection.
VII. If circumcision be made a necessary cause of salvation, the truth of the gospel does not continue, and falsehood comes in the room.—Perkins.
Galatians 2:4. A Spy.—Captain Turner Ashby was a young officer in the Confederate army, the idol of the troops for his general bravery, but especially for his cleverness in gathering information of the enemy. On one occasion he dressed himself in a farmer’s suit of homespun that he borrowed, and hired a plough-horse to personate a rustic horse-doctor. With his saddlebags full of some remedy for spavin or ringbone, he went to Chambersburg, and returned in the night with an immense amount of information. His career was one full of romantic episode.
Galatians 2:5. Fidelity to Truth.—
1. Though much may be done for composing Church differences by using meekness and forbearance towards those who oppose themselves, yet we are not for peace’ sake to quit the least part of truth. Thus Paul, who for lawful ceding became all things to all men, would not give place by way of subjection, so as to yield the cause to the adversaries; neither would he do anything, in its own nature indifferent, that would be an evidence of yielding.
2. A minister, when called to confess and avow truth, hath not only his own peace with God and keeping of a good conscience to look to, but also the condition of his flock, who will be shaken or confirmed in the truth by his faint or bold and faithful confession.
3. It is not enough that people have the name of the gospel among them or some truths mixed with errors; but all, and especially ministers, should endeavour to have the gospel in purity and integrity, free from any mixture of contrary errors.—Fergusson.
The Truth not to be yielded.—Shortly after James I. came to the throne of England he set up a claim to all the small estates in Cumberland and Westmorland, on the plea that the Statesmen were merely the tenants of the Crown. The Statesmen met, to the number of two thousand, at Ratten Heath, between Kendal and Staveley, where they came to the resolution that “they had won their lands by the sword, and were able to hold them by the same.” After that meeting no further claim was made to their estates on the part of the Crown.
Galatians 2:6-9. Recognition of a Special Mission.
I. By men of reputation who confessed their inability to augment its authority (Galatians 2:6).
II. Acknowledging that the commission was distinctly divine (Galatians 2:7-8).
III. Confirmed by cordially admitting the messenger into the fellowship of highest service (Galatians 2:9).
Galatians 2:8-9. Divine Blessing the Highest Sanction of Ministerial Authority.—
1. It is not the pains of ministers, or any virtue in the word preached, from whence success flows, but from the effectual working of the Spirit. Paul ascribed the success both of his own and Peter’s ministry to this.
2. Whom God doth call to any employment, and chiefly whom He calls to the ministry, He fitteth with gifts and abilities suitable thereto. James, Cephas, and John did not acknowledge Paul to be an apostle called by God, but on perceiving that grace and gifts, ordinary and extraordinary, were bestowed upon him.
3. We ought not to withhold our approbation, especially when it is craved, from that which by evident signs and reasons we perceive to be approved of God, though the giving of our approbation may disoblige those who pretend much friendship towards us.—Fergusson.
The Efficacy of the Christian Ministry.
I. That grace or power to regenerate is not included in the word preached, as virtue to heal in a medicine. To regenerate is the proper work of God.
II. That grace is not inseparably annexed and tied to the word preached, for to some it is the savour of death unto death.
III. The preaching of the word is an external instrument of faith and regeneration, and the proper effect of it is to declare or signify.
IV. The apostles at Jerusalem acknowledged Paul to be an apostle, because he had the gifts of an apostle, and because his ministry was powerful among the Gentiles.
V. As all ministers in their places are pillars, they are hereby admonished to be constant in the truth against all enemies whatsoever.
VI. As ministers are pillars, we are taught to cleave to them and their ministry at all times—in life and death.—Perkins.