Chapter 2: Verses 6–10
be said, if they would not give place by subjection, how then gave they place? Answer. There [are] two kinds of yielding: one by toleration without approbation, [and] the other by subjection, which is the greatest approbation that can be. By the first, it may be Paul was content to give place; but not by the second. Here we see how we are to yield to the corruptions of the times in which we live, whether they be in manners or in doctrine. 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.
The third point is the end of Paul's refusal: "that the truth of the gospel might continue"—that is, that the gospel might be preserved in purity and integrity in all things. And by this Paul gives us to understand that if circumcision be made a necessary cause of justification and salvation, the truth of the gospel does not continue.
Here let us observe that when justification or salvation is ascribed to works or sacraments, the truth of the gospel gives place, and falsehood comes in the room. Wherefore the religion of the Church of Rome is a mere depravation of the gospel, for it makes works to be the meritorious causes of justification and salvation. Nay, which is more, it teaches men to worship a piece of bread, and to invocate dead men, and to kneel down to stocks and stones.
Chapter 2: Verses 6–10 6 And of them that seemed to be great—: (what they were in times past, it makes no matter to me: God accepteth no man's person)25 for they that are the chief, did not communicate anything to me.
Here Paul lays down the second sign of his approbation, namely, that in conference, he learned nothing of the chief apostles. And this he expresses in the first words, in which the concealment which he uses
is to be observed. For having begun a sentence, he breaks it off in the middle and conceals the latter part, and leaves it to be supplied by the reader thus: "Of them that seemed to be great, I was not taught," or, "I learned nothing." The like form of speaking is used where
Jabez says, "If the Lord bless me and be with me"; concealing the end of his sentence, "I will be thankful," thus and thus (1 Chron. 4:10).
In the room of this concealment, Paul puts an answer to an objection. For some man might take exception against his former speech thus. You call the apostles "great" but you speak feignedly.
For you know they were but poor fishermen. To this he makes answer thus: "What they were once, it makes no matter to me." Then he renders a reason of his answer: "God accepts no man's person."
This done, he proceeds and renders a reason of his first speech: He learned nothing of the chief apostles because "they did not communicate anything to him," either in doctrine or counsel.
The Use. This verse serves to expound other places, in Saint John where Christ promises to give His Spirit to His disciples, "to teach them all things" (John 14:26) and "to lead them into all truth" (John
16:13). Now these promises directly and properly concern the apostles; and they are here verified in Paul, who was so far forth taught by God and led into all truth, that the chief apostles could not teach or communicate anything to him. For all this though, Paul and the rest were led into all truth that they could not err, yet were they not led into all holiness of life that they could not sin. Paul says, "to will is present with me" but he adds, "that he cannot do the good he would." Christ says to all the apostles, "He that is washed and is all clean, must still have his feet washed" (John 13:10). Wherefore they are to be rebuked that think there must be no want at all in them that are preachers of the gospel; and hereupon take occasion to despise their ministry, if they can spy anything amiss in their doings. Upon
the same ground, they might reject the ministry of the apostles. For though they could not err in preaching and writing, and though they had no need to be taught of any man, yet were they not free from sin in their lives; and the chief of them sundry times failed.
Again, here we learn that there is a good and lawful kind of boasting.
And that is when a man is disgraced, and his disgrace is the dishonor of God and the disgrace of the gospel. This makes Paul here to say that "he learned nothing of the chief apostles." For if he had said otherwise, he should have been reputed to be no more but an ordinary disciple; and the doctrine which he taught before this conference should have been called in question. For this cause, he stands upon it that they did not communicate anything unto him.
Upon the like occasion he professes that he will boast (2 Cor. 11:16).
Here the saying of Solomon may be objected: "Let another man's mouth praise thee, and not thine own" (Prov. 27:2). I answer it suffices for the truth of sundry proverbs, if they be commonly, ordinarily, and usually true, though they be not generally true. Thus ordinarily men are not to praise themselves. Yet in a special and extraordinary case, it may be otherwise. And the manner which Paul uses in commending himself is to be observed. First, he does it in great modesty, because in speaking of himself, he conceals that part of the sentence which should have served to express his praise.
Secondly, in praising of himself, he is not carried with envy, but his care is to maintain the good name of the rest of the apostles when he says, "What they have been, it is no matter to me." Here then we see that the atheists do Paul wrong who challenge him for pride and presumption, as though he could not brook an equal and withal scorned to learn of any. Again, by Paul's example we are to take notice of a common sin. Men's hearts are so possessed with self-love, and they are so addicted to their own praise, that it is grief to them to
hear any praised beside themselves; whereas love binds us as well to take care for the good name of others, as of our own.
When Paul says, "What they were in times past, it matters not to me," we learn that we are to esteem of men, not as they have been, but as they are. Peter, James, and John, though they had been fishermen, yet they are honored of Paul as apostles. Therefore when men have repented, we may not upbraid them with their lives past.
Neither may we take occasion to contemn them that be in authority because we have known what they have been heretofore; but every man is to be esteemed according to his calling and according to the grace of God given him. Like is God's merciful dealing toward us. For He accepts men, not as they have been, but as they are when they repent. Therefore if Satan shall at any time object your life past, say unto him thus: "Tell me not what I have been; but tell me what I am, and what I will be." This suffices when we repent.
"God accepteth the person of no man." By person is meant, not the substance of a man, or the man himself, but the outward quality or condition of man, as country, sex, birth, condition of life, riches, poverty, nobility, wisdom, learning, etc. And God is said "not to accept the person" because He does call men, bestow His gifts, and give judgment according to His own wise and just pleasure, and not according to the outward appearance and condition of the person
(read Job 34:19). It may be objected that God deals not equally with them that are equal, because all men are equal in Adam, and of them
He chooses some to eternal life and refuses others. I answer: He is said to accept persons that deals unequally with men, being bound to deal equally; now God is not thus bound because He is a sovereign and absolute Lord over all His creatures, and may do with His own what He will (Matt. 20:15). Secondly, it may be objected that "God had respect to Abel and his sacrifice" (Gen. 4:4). Answer. The
condition of man is twofold: outward, [and] inward. Outward, stands in worldly and civil respects. Inward, stands in a pure heart, good conscience, and faith unfeigned. For this only was Abel respected
(Heb. 11:4). Though God accept not the outward person, "yet in every nation he that feareth God is accepted of Him" (Acts 10:35). Thirdly, it may be objected that God judges every man according to his works.
Answer. Though works appear outwardly, yet the root and ground of them is in the heart. And the judgment of God is according to them as they are the fruits of the faith of the heart.
The Use. All men are in this to be like unto God their heavenly Father —not accepting persons in their dealings. As magistrates in the execution of justice (Deut. 1:17), ministers in teaching and in the reproving of sin (Mark 12:14), and all believers who are not to have religion in acceptation of persons (James 2:1). This acceptation is the ruin of societies. And it is the common fault. For usually elections are made, offices bestowed, and justice executed with partiality, and with blind respects to country, kindred, friendship, money.
Secondly, we are all taught to fear the judgment of God and to prepare ourselves with all diligence that we may be found worthy to stand before God in that great day. For we must come naked before Him, and He will have no respect to our birth, our riches, our learning. Therefore it is good for us now to put on Christ that in Him we may be accepted. For with Him the Father is well pleased.
Thirdly, we may not set our hearts upon the outward things of this world, because God does not respect us for them. But we are earnestly to seek after the things that make us accepted with God, as true faith, righteousness, and good conscience (Rom. 14:17).
Again, superiors must be admonished to deal moderately with their inferiors (Col. 4:1). Again, inferiors are to comfort themselves, if they
be oppressed, in that God the judge of all accepts no persons.
Lastly, here we learn that when we shall have immediate fellowship with God in heaven, all outward respect of persons shall cease. God
Himself and the lamb Christ Jesus shall be all in all to the elect.
In the end of the verse Paul adds: "For they communicated nothing to me"—but to the contrary, Romans 1:12 may be objected, where
Paul desires to come to Rome, "that he might be comforted by their mutual faith, both his and theirs." Answer. Though the apostles did communicate nothing to Paul in respect of doctrine or judgment, yet might they or the meanest believers confer something unto him in respect of comfort or the confirmation of his faith. And thus much he signifies to the Romans. Here is a good item for them that come to no sermons because they can learn nothing. Put the case they were as learned as the apostles, yet might they profit in hearing, respect of comfort, of faith, and good affection.
7 But on the contrary, when they saw that the gospel over the uncircumcision was committed unto me, as the gospel over the circumcision was to Peter:
8 (For he that was mighty by Peter in the apostleship over the circumcision, was also mighty by me toward the Gentiles.)
9 And when James, and Cephas, and John knew the grace of God that was given to me, which are accounted pillars, they gave to me, and to Barnabas, the right hand of fellowship, that we should preach to the Gentiles, and they unto the circumcision.
The words of more difficulty are thus to be explained. "Contrariwise," that is, they did communicate nothing to me in way of correction, but on the contrary they gave me the hand of fellowship. Again, the
words "circumcision" and "uncircumcision" signify the nation of the Jews and the Gentiles—the one circumcised, the other uncircumcised. And when Paul says that "the grace of God was given" to him, he means specially the gift of an apostle (Rom. 1:5).
Lastly, "to give the right hand of fellowship" to Paul is to esteem and acknowledge him for their colleague or fellow apostle by giving the right hand in token thereof.
The contents of the words are these. Here Paul sets down the third sign of his approbation, namely, that the chief apostles acknowledged him for their fellow apostle (v. 9). Secondly, he sets down the manner how the chief apostles acknowledged this fellowship. And that was by making a covenant with Paul that he should preach to the Gentiles, and Peter to the Jews. Thirdly, he sets down the impulsive cause that moved the apostles to receive Paul to their fellowship. And that was the decree of God, whereby he ordained that Paul should be the chief apostle to the Gentiles, and Peter, the chief apostle among the Jews (v. 7). Lastly, he sets down the signs whereby the apostles knew that Paul was ordained the apostle of the Gentiles. And they are two: the grace of God given him, and the power of his ministry among the Gentiles (vv. 8–9).
Furthermore, the things here contained are in a syllogism disposed thus:
When the apostles saw that I was ordained the chief apostle of the Gentiles, and Peter of the Jews, they acknowledged me for their fellow apostle, and made a covenant with me, that I should preach to the Gentiles, and Peter to the Jews.
But when I was with them at Jerusalem, they saw that I was ordained the chief of the apostles of the Gentiles, and Peter of the Jews.
This minor is omitted, yet the proof thereof is set down thus. For they saw the efficacy of my ministry among the Gentiles and the grace of God that was with me. Therefore they acknowledged me for their fellow apostle, etc.
The Use. This text makes notably against the primacy of Peter. First, therefore let us observe the ordinance of God here plainly expressed, that Paul should be the chief apostle of the Gentiles, and Peter the chief apostle of the Jews. And this may elsewhere be gathered. For the commission of the twelve apostles ran thus: that they must first preach "to Jerusalem and Judea, then to Samaria; and in the last place, to the uttermost parts of the earth" (Acts 1:8). And Paul's commission was that he should first preach to the Gentiles, and in the second place to the people of Israel (Acts 9:15). It may be objected that the commission of all the apostles was to go into all the world and to preach to all men without exception (Mark 16:15).
Answer. This power and liberty Christ gave to all the apostles, and He did not take it away afterward. Nevertheless, He ordered it by a second decree that Paul should specially have care of the Gentiles, and Peter of the Jews. And this the Lord did in great wisdom, that confusion and discord might be avoided, and a regard had of all provinces through the world.
Hence it follows that the primacy of Peter over Jews and Gentiles is a supposed thing. For the ordinance of God is that Peter shall be chief over the Jews, and not over the Gentiles, which were almost all the world beside. And thus the supremacy of the pope goes to the ground, for if he hold of Peter and succeed him in authority and office (as he pretends), he must challenge a superiority over the Jews, and he has nothing to do with us. For Paul was chief over the Gentiles, and not Peter.
Secondly, this ordinance of God gives us to understand that the place, "Thou art Peter, and upon this rock will I build my church
(etc.) and I will give thee the keys of the kingdom of heaven" (Matt.
16:18), does not contain a promise made to Peter of a primacy over all the apostles, and over the catholic church. If Christ had meant any such thing in these words, He would not have assigned the Jews to Peter, and all the nations of the world beside to Paul. Thus we see how this text for many hundred years has been abused, and is still at this day.
Thirdly, it is false which the papists teach that the place in John, "Feed my lambs," and "feed my sheep," gives a primacy to Peter over the whole world. For by the ordinance of God, this feeding of lambs and sheep is limited to the nation of the Jews.
Lastly, whereas Eusebius says in his chronicle that Peter was bishop of Rome, and sat twenty-five years, it has no likelihood of truth. For then Peter lived in the breach of an express commandment of God for a long time, because the Jews were his special charge.
Again, it is to be observed in this text that James, Peter, [and] John are made equal, all being pillars; and James is first named, and that not without cause. For not Peter, but James was the president of the Council of Jerusalem because he spoke the last and concluded all
(Acts 15:13). Therefore the first naming of Peter in other places of Scripture is no sufficient proof of his supremacy.
Thirdly, Peter here is said to make a covenant with Paul that he shall be "the apostle of the Gentiles, and Peter of the Jews." But if Peter had been head of the church for fourteen years together, and had but known the primacy which the papists give to him, he would not have consented to this order. It is alleged that Paul was the chief apostle over the Gentiles in respect of pains and labor, and not in respect of
jurisdiction. I answer this distinction has no ground in the Word of God. Again, Paul was an apostle and used his apostolical authority over the Gentiles. And there is no ecclesiastical person that is or can be above an apostle. For he was simply to be believed in preaching and writing and had extraordinary power given him by God to punish them that rebelled.
Again, Paul here says that "the gospel was committed to him and Peter," that is, that they were put in trust with it. Hence we learn three things. The first, that the gospel is not ours, but God's, and that men are but the keepers of it. For this we are to praise God. The second is that the ministers of the word are to keep and maintain the truth of it with all faithfulness and good conscience, and further, to apply it to the best use and to the greatest good of men. For this charge lies upon them that are put in trust. The third is that the gospel is a special treasure. For this we in England are to give unto
God all thankfulness, specially by bringing forth the fruits of the gospel. In this duty the most of us come short. And therefore we may justly fear, lest God take from us the gospel of life and give it to a nation that will bring forth the fruit of it.
Moreover, in that Paul says that God was "mighty" by him and Peter to the Jews and Gentiles, we are to consider the efficacy of the ministry. Of it three cautions are to be observed. The first, that grace or power to regenerate is not included in the Word preached, as virtue to heal in a medicine. Paul says, "He that planteth, and he that watereth, is not any thing" (1 Cor. 3:7). To regenerate is the proper work of God, not agreeing to angels, no not to the flesh of Christ, exalted above men and angels. For the virtue to renew or regenerate is not in it as in a subject, but in the Godhead of the Son. The second caution is that grace is not inseparably annexed and tied to the word preached; for to some it is the savor of death to death. The third is
that the preaching of the word is an external instrument of faith and regeneration. And the proper effect of it is to declare or signify. And it is an instrument, because when the ministers of the word do by it signify and declare what is to be done and what is the will of God, the Spirit of God inwardly enlightens the mind and inclines the heart to believe and obey. Hence we learn that it is a magical fiction to suppose that five words, "For this is my body,"35 should transubstantiate the bread into the body of Christ. Secondly, we learn that the sacraments do not confer grace ex opera operato, by the work done. For the word and sacraments are both of one nature
(sacraments being a visible word). Now the word and the preaching of it does not confer grace, but only declare what God will confer.
Thirdly, by this it appears that charms or spells have not force in them to cure diseases and to work wonders, but by satanical operation. For the best word of all, even the word preached, has it not. Lastly, we are here to be put in mind that we lose no time in hearing of the word, for it is a means whereby we are cleansed and renewed. "Every branch that bringeth forth fruit, God purgeth it," by His word and other means, "that it may bring forth more fruit" (John
15).
It is a thing to be observed, that 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.
Therefore, they which have the gift of teaching, by whom also God is powerful in the conversion of sinners, are ministers certainly called of God. Let them think on this, that utterly condemn the ministry of the Church of England. For many teachers among us can show both the gift of teaching and the power or efficacy of their ministry.
It is worth the marking also that the apostles are called "pillars."
Here we see what is the charge of the ministers of the word, namely,
to sustain and to uphold the church by doctrine, prayer, counsel, good life. Elisha is called of Joash, "the chariots and horsemen of Israel" (2 Kings 13:14). And the church of God upon earth is called
"the pillar and ground of truth" in respect of the ministry of the word (1 Tim. 3:15).
Again, in that all ministers in their places (according to the measure of gifts received) are pillars, they are admonished hereby to be constant in the truth against all enemies whatsoever. It is the praise of John the Baptist that he was "not as a reed shaken of the wind"
(Matt. 11:7). All believers are to stand fast in temptation against their spiritual enemies (Eph. 6:13), and this they shall the better do if they be directed by the good example of their teachers.
Thirdly, in that ministers are pillars, we are taught to cleave unto them and their ministry, at all times, in life and death. For we are
"living stones in the temple of God." Christ is our "foundation,"37 and they be pillars to hold us up, and therefore not to be forsaken
(Deut. 12:19).
Furthermore, Paul at this time was not accounted a pillar, for he says thus: "James, Cephas, John, are accounted pillars," as who should say, I am accounted none. Thus Paul goes through good report and evil report, and is content to be contemned.
Lastly, the example of concord among the apostles is to be observed in that they give the right hands of fellowship one to another.
10 Warning only that we should remember the poor: which thing also I was diligent to do.
In these words, Paul sets down the fourth and last sign of his approbation at Jerusalem, on this manner. At my departing the
apostles warned me to remember the poor, and of no other thing did they give me warning. Therefore there was a full and perfect consent between us.
In these words, two things are set down: the apostolical warning and the practice of it by Paul. The warning in these words: "warning only that we should remember the poor." In them three points are to be considered. The first, that the church of Jerusalem was in extreme poverty. And the causes of it may be two. The first, because the poorer sort received the gospel. Thus it was in Corinth: "Not many wise according to the flesh, not many noble" (1 Cor. 1:26). The like have we in experience at this day. The poorer sort among us do more heartily receive it than they of the richer sort. By this we are taught that we may not fix our love and our confidence upon riches. And they that buy must be as though they bought not, and they that possess as though they possessed not, because riches steal away the heart. The second cause of their poverty was that they were deprived of their riches for the profession of the name of Christ (1 Thess. 2:14;
Heb. 10:34). Here we are taught to sit down and to reckon what the profession of Christ will cost us to the uttermost. And we must put this in our account, that we must be ready and willing to part with the dearest things in the world for the name of Christ. And this reckoning and resolution must we daily carry about with us.
The second point is why the church of Jerusalem must be relieved by the Gentiles, considering by God's law (Deut. 15:11) every place must relieve his own poor. Answer. We are first of all debtors to our own poor, and they must first be relieved. This done (in the case of extreme necessity), we are debtors to the poor a thousand miles off.
And in this case did the apostles crave relief of the Gentiles for them of Jerusalem.
The third point is that the apostles themselves are careful for the gathering of relief. Hence we learn that it is the office of pastors and teachers not only to preach and dispense the word, but also to have care of the poor. And this care is to be shown in exhortation, counsel, oversight. As for the administration and execution of matters belonging to the poor, it belongs to others. If the apostles at any time gathered, carried, and dispensed relief, it was because the church was not yet founded and planted, and therefore there was no other to do it.
Now I come to the practice of Paul, in these words: "which thing also I was diligent to do." Here first let us mark that Paul who had spoiled and made havoc of the church of Jerusalem now gathers relief, (and as we say) begs for it, and no doubt the rather that he may make some recompense for the wrong he had done. By his example we are taught to make satisfaction for all injuries and hurts done to others, and that to the uttermost. He that steals, according to the quality of his theft must restore either twofold or fourfold (Ex. 22:7). He that maims a man must "pay for his healing, and for his resting," that is, for the loss of his labor (Ex. 21:19). Daniel says to Nebuchadnezzar,
"O King, break off thy sins with alms deeds" (Dan. 4:27)—that is, whereas you have been given to cruelty and oppression, cease to do so any more and make some recompense by giving of alms. David says it is the property of a wicked man "to borrow, and not to repay"
(Ps. 37:21). Satisfaction, recompense, and restitution is the way to life by the appointment of God. "If thou restore the pledge, and repay that which thou hast robbed, thou shalt live and not die" (Ezek. 18:7;
33:15). The Lord says, "Are the treasures of wickedness yet in the house of the wicked?" And He adds that He will not justify the false balance (Mic. 6:10–11). Zacchaeus in his conversion for known wrongs restores fourfold. And for his unknown wrongs he gives half his goods to the poor (Luke 19:7).
Let usurers, engrossers,40 and all that oppress or deal deceitfully remember this and begin to make conscience of this duty of satisfaction or restitution. And that it may the better be practiced, I will further set down five points.
The first is, who must satisfy and restore? Answer. He that is the cause of any wrong or loss to others and all they that are accessory.
Men may be accessory many ways: by commandment, by consent, by partnership, by receiving, by silence when a man ought to speak, by not hindering when he ought to hinder, by not manifesting that which he ought to manifest.
The second is, to whom must restitution be made? Answer. To him that is wronged and bears the loss (if the party be known and alive); if he be dead, to his heirs; if all be dead, to the poor. If the person wronged be not known to us (as often it falls out), then restitution is to be made to the church or commonwealth, and restitution is to be turned into alms for the poor (Dan. 4:27). Moreover, if both the giving and the receiving of a thing be unlawful, as in bribes and Simoniacal gifts, restitution is not to be made to the giver; but as before, it is to be applied to common use, specially to relief.
The third point is, what must be restored? Answer. The things which are of us unjustly received, or detained, either known to us or unknown. If they be known, they are in their own kind to be restored, or in value (Ex. 21:19). If the party who is to restore be in extreme poverty and have not wherewith to make recompense, he must do that which he can, that is, he must show a ready and willing mind.
And this is done by confession and by craving of pardon. If goods to be restored be for their value and quality unknown, then restitution must be made according to the judgment and discretion of them that are wise.
The fourth point is, touching the time when? Answer. In respect of preparation of mind, we must presently satisfy, yet not in respect of execution. For the act of restitution may be deferred if there be ignorance of the right or ignorance of the fact, if the restorer be in extreme need, if upon present restitution, life, goods, or good name be endangered.
The last point is, in what order and manner restitution is to be made? Answer. Things certain must first be restored, and things uncertain after. Among things certain, that is, which certainly belongs unto another, things bought and not delivered are to be restored, and deposita, things committed to our trust. If things to be restored for their value and quality be uncertain, the order is this: restitution must be made (according to the discretion of wise men) in some part. And for the rest, pardon to be craved. Again, in restitution wariness is to be used, lest by the supplying the losses of other men, we make to ourselves the loss of a good name.
Again, in Paul's practice we see an earnest care and diligence to provide for the poor. And his diligence is further expressed where it is said that "he ministered to the saints at Jerusalem," and withal that he gave himself no rest in this duty till he had "sealed this fruit unto them"—that is, till he saw it done according to his desire (Rom.
15:25, 28). His example must be followed of us. It is not enough for us to give good words and to wish well, but we must in our places and callings do our endeavor that relief may even be sealed to our poor. And there be many reasons to move us. First, let us consider that the charge was very great to maintain the altar of the Lord in the Old Testament with sheep, and oxen, and offerings of all kinds. And now in the New Testament the poor come in the room of the altar.
Secondly, the poor represent the person of Christ; and in them He comes unto us and says, "I am hungry, I am sick, I am naked, I am