John Gill's Exposition of the Entire Bible.
Galatians 1:1
INTRODUCTION TO GALATIANS
The persons to whom this epistle is written were not such who made up a single church only, in some certain town or city, but were such of which several churches consisted, in a region or country called Galatia, as is evident from Ga 1:2 and the members of these churches seem to be chiefly, if not altogether Jews, since the apostle includes them with himself; as having been under the law, under tutors and governors, and in bondage under the elements of the world, and to whom the law had been a schoolmaster, though now they were no longer under it as such, Ga 3:23 or however, though some of them might have been originally Gentiles, yet, previous to their conversion, had become proselytes to the Jews, and now were returning to Judaism again, as appears from Ga 4:8. When and from whence this epistle was written, is not very clear and manifest: some have thought, that it was written about the time of the writing of the epistle to the Romans, and upon a like occasion; but if it was written about that time, it could not he written from Rome, as the subscription to this epistle attests, since it is certain, that when the apostle wrote his epistle to the Romans, he had never, as yet, been at Rome. Beza is of opinion, that it was written from Antioch, between the return of Paul and Barnabas thither from their first journey, and the troubles which broke out in that church, Ac 14:28. But to this it is reasonably objected, that it is questionable whether there were so early any churches in Galatia at all; and if there were, it does not seem that the defection from the faith, complained of in this epistle, as yet had took place in any of the churches; for it was after this date that the troubles upon this head arose at Antioch, which seems to have been the first place, and the church there the first church the judaizing teachers practised at and upon. Some Latin exemplars testify that it was written from Ephesus; of which opinion was Erasmus; but as Dr. Lightfoot observes, the same reason is against this as the former, seeing the corruption that was got into this church was then but beginning, when the apostle was at Ephesus: it seems therefore most likely, that it was written from Rome, as the subscription in the Greek copies affirms; and which is strengthened by the Syriac and Arabic versions, seeing it seems to have been written after the apostle had made the collections, in several places, for the poor saints at Jerusalem, Ga 2:10 and when the apostasy from the faith had got to a great pitch; nor is it any objection that there is no express mention made of his bonds in it, as there is in those epistles of his, which were written from Rome; since, when he wrote this, he might have been delivered from them, as some have thought he was after his first defence; and besides, he does take notice of the marks of the Lord Jesus he bore in his body, Ga 6:17. Dr. Lightfoot places the writing of this epistle in the year and in the "fifth" of Nero; some place it in 55, and others in 58. That there were churches in Galatia very early, is certain from Ac 18:23 but by whom they were planted is not so evident; very likely by the apostle, since, it is certain, both from this epistle, that he was personally in this country, and preached the Gospel here, Ga 4:13 and from
Ac 16:6 and if he was not the instrument of the conversion of the first of them, which laid the foundation of a Gospel church state, yet it is certain, that he was useful in strengthening the disciples and brethren throughout this country, Ac 18:23. But after his departure from them, the false teachers got among them, and insinuated, that he was no apostle, at least that he was inferior to Peter, James, and John, the ministers of the circumcision; and these seduced many of the members of the churches in this place, drawing them off from the evangelical doctrine of justification by the righteousness of Christ, persuading them that the observation of the ceremonial law, particularly circumcision, was necessary to their acceptance with God, and justification in his sight: wherefore the occasion and design of this epistle were to vindicate the character of the apostle as such; to establish the true doctrine of justification by faith, in opposition to the works of the law; to recover those who were carried away with the other doctrines; to exhort the saints to stand fast in the liberty of Christ, and to various other duties of religion; and to give a true description of the false teachers, and their views, that so they might beware of them, and of their principles.
INTRODUCTION TO GALATIANS 1
This chapter contains the inscription of the epistle, the apostle's usual salutation of the persons he writes to, and the charge he brought against them for their fickleness and inconstancy, in showing any manner of disposition towards a removal from the Gospel; the truth, certainty, and authority of the Gospel, and an account of himself, who was a preacher of it; of his life before conversion; of the nature and manner of his conversion; of his travels, labours, and usefulness afterwards. The inscription is in Ga 1:1 in which the writer of the epistle is described by his name Paul, and by his office, an apostle; which office he had not of men, but of God, of the Son of God, Jesus Christ, and of God the Father, who is described by his power in raising Christ from the dead. The persons to whom the epistle is inscribed are the churches of Galatia, and those that joined the apostle in the salutation of them were the brethren that were with him. The salutation follows, Ga 1:3 in which mention being made of Christ, there is a declaration of a singular benefit by him, which contains the sum of the Gospel, as that he gave himself for the sins of his people, to deliver them from the present evil world, according to the will of God, Ga 1:4 upon which a doxology, or an ascription of glory is made, either to Christ, who gave himself, or to the Father, according to whose will he did, or to both, Ga 1:5. After which the apostle proceeds to exhibit a charge of levity against the Galatians; and which he expresses in a way of admiration, that they should so soon be carried away from the doctrine of grace, to another doctrine the reverse of it, Ga 1:6 though he somewhat mitigates this reproof by laying the blame on the false teachers, who were troublers of them, and perverters of the Gospel of Christ; and corrects himself for calling their false doctrine by the name of another Gospel, Ga 1:7 and delivers out, and pronounces an anathema on all such, whether angels or men, that should preach any other Gospel than he had preached, and they had received, Ga 1:8. The excellency of which Gospel is set forth, by the matter of it, being not human but divine, and by the manner of preaching it, with all simplicity and honesty, not seeking to please men, Ga 1:10 and from the efficient cause of it, it being denied to be after man, or received from, or taught by man, but is ascribed to the revelation of Christ Jesus, Ga 1:11. And that the apostle had it not from men, he proves by the account of himself, and his conversation before conversion, as how that he had been a persecutor of the church of God, of those that professed the Christian religion and doctrine; wherefore he could not have the Gospel, as not from nature and education, so not from the chief priests, Scribes, and elders, who encouraged him to persecute, Ga 1:13. And this he further makes to appear by his great proficiency in the religion of the Jews, and his abundant zeal for the traditions of the fathers, which set him at the greatest distance from, and opposition to, the Gospel of Christ, Ga 1:14. And, on the other hand, that he received it of God, and by the revelation of Christ, he proves by the account he gives of his effectual calling and conversion; the source and spring of which was the sovereign will of God in divine predestination, and the moving cause of it, the free grace of God, Ga 1:15. The manner in which this was done was by a revelation of Christ in him; and the end of it was, that he might preach Christ to the Gentiles, which he immediately did, without consulting flesh and blood, Ga 1:16. And as it was a clear point that he could never receive the Gospel from the Jews before his conversion, he and they being enemies to it, and persecutors of it; so it was evident that he did not receive it, after his conversion, even from Christian men, seeing he did not, upon his conversion, go directly to Jerusalem, and confer with the apostles there, who were the most likely persons to have taught him the Gospel; but instead of this he went into Arabia preaching the Gospel, and then came back to Damascus, where he was converted, Ga 1:17. And it was three years after his conversion, that he went to Jerusalem to visit Peter; and his stay with him was very short, no longer than fifteen days; and he was the only apostle he saw there, excepting James, the brother of Christ, Ga 1:18 for the truth of all which he appeals to God the searcher of hearts, Ga 1:20. And then goes on with the account of himself, and his travels; how that when he departed from Jerusalem, he did not go into any other parts of Judea, and visit the churches there, but went into the countries of Syria and Cilicia; and was not so much as known by thee, or personally, by any of the churches, or members of the churches in Judea, Ga 1:20 so that as it could not be thought by his short stay at Jerusalem, and the few apostles he saw there, that he received the Gospel he preached from them, so neither from any other ministers, or body of Christians in the land of Judea; for all they knew of him was by hearsay only, as that he who was formerly a persecutor of them, was now become a preacher of the Gospel he had sought to destroy, Ga 1:22 wherefore it was a clear case he had not received the Gospel from them. Besides, as they had heard that he preached the Gospel of Christ, they glorified God for it, who had revealed it to him, and bestowed gifts upon him, fitting him for such service, Ga 1:24.
Ver. 1. Paul an apostle, not of men, neither by man,.... The writer of this epistle, Paul, puts his name to it, as to all his epistles, excepting that to the Hebrews, if that be his, being neither afraid nor ashamed to own what is herein contained. He asserts himself to be "an apostle", which was the highest office in the church, to which he was immediately called by Christ, and confirmed in it by signs and wonders. This he chose to mention, because of the false teachers, who had insinuated he was no apostle, and not to be regarded; whereas he had received grace and apostleship from Christ, and was an apostle, "not of men", as were the apostles or messengers of the sanhedrim {a}; See Gill on "2Co 8:23" and as were the false apostles, who were sent out by men, who had no authority to send them forth: the apostle, as he did not take this honour to himself, did not thrust himself into this office, or run before he was sent; so he was not sent by men; he did not act upon human authority, or by an human commission: this is said in opposition to the false apostles, and to an unlawful investiture with the office of apostleship, and an usurpation of it, as well as to distinguish himself from the messengers and ambassadors of princes, who are sent with credentials by them to negotiate civil affairs for them in foreign courts, he being an ambassador of Christ; and from the messengers of churches, who were sometimes sent with assistance or advice to other churches; and he moreover says, "nor by man"; by a mere man, but by one that was more than a man; nor by a mortal man, but by Christ, as raised from the dead, immortal and glorious at God's right hand: or rather the sense is, he was not chosen into the office of apostleship by the suffrages of men, as Matthias was; or he was not ordained an apostle in the manner the ordinary ministers of the Gospel and pastors are, by the churches of Christ; so that as the former clause is opposed to an unlawful call of men, this is opposed to a lawful one; and shows him to be not an ordinary minister, but an extraordinary one, who was called to this office, not mediately by men, by any of the churches as common ministers are:
but by Jesus Christ; immediately, without the intervention of men, as appears from Ac 26:16. For what Ananias did upon his conversion was only putting his hands on him to recover his sight, and baptizing him; it was Christ that appeared to him personally, and made him a minister; and his separation with Barnabas, by the church, under the direction of the Holy Ghost, Ac 13:2 was to some particular work and service to be done by them, and not to apostleship, and which was long after Paul was made an apostle by Christ. Jesus Christ being here opposed to man, does not suggest that he was not a man, really and truly, for he certainly was; he partook of the same flesh and blood with us, and was in all things made like unto us, sin excepted; but that he was not a mere man, he was truly God as well as man; for as the raising him from the dead, in the next clause, shows him to be a man, or he could not have died; so his being opposed to man, and set in equality with God the Father, in this verse, and grace and peace being prayed for from him, as from the Father, Ga 1:4 and the same glory ascribed to him as to the Father, Ga 1:5 prove him to be truly and properly God. The apostle adds,
and God the Father; Christ and his Father being of the same nature and essence, power and authority, as they are jointly concerned and work together in the affairs or nature and Providence, so in those of grace; and particularly in constituting and ordaining apostles, and setting them in the church. This serves the more to confirm the divine authority under which Paul acted as an apostle, being not only made so by Christ, but also by God the Father, who is described as he,
who raised him from the dead; which is observed, not so much to express the divine power of the Father, or the glory of Christ, as raised from the dead, but to strengthen the validity of the apostle's character and commission as such; to whom it might have been objected, that he had not seen Christ in the flesh, nor familiarly conversed with him, as the rest of the apostles did: to which he was able to reply, that he was not called to be an apostle by Christ in his low and mean estate of humiliation, but by him after he was raised from the dead, and was set down at the right hand of God; who personally appeared to him in his glory, and was seen by him, and who made and appointed him his apostle, to bear his name before Gentiles, and kings, and the people of Israel; so that his call to apostleship was rather more grand and illustrious than that of any of the other apostles.
{a} Misn. Menachot, c. 10. sect. 3. & Yoma, c. 1. sect. 5.
Galatians 1:2
Ver. 2. And all the brethren which are with me,.... Meaning either the brethren of the church where he was when he wrote this epistle, who were children of the same Father, regenerated by the same grace, belonged to the same family and household of God, and were heirs together of the grace of life; or else his fellow ministers, who were assisting to him in his work, and were companions with him in his travels, and whom he sometimes mentions by name and joins with him in his epistles, as Sosthenes, Silvanus, and Timothy; and the rather he takes notice of the brethren here, whoever are meant, to show that they agreed with him in the doctrines of grace he defends, and in the charges he brought against this church, and in the reproofs and advice he gave them; which he might suppose, and hope, would have the greater weight and influence upon them;
unto the churches of Galatia; Galatia was a country in the lesser Asia, inhabited by the Gauls, who coming thither out of Europe, mixed with the Grecians; whence it was first called Gallo Graecia, and afterwards Galatia; See Gill on "Ac 16:6". The metropolis of it, as Pliny {b} says, was formerly Gordium, and the chief towns or cities, according to him, were Ancyra, Tavium, and Pessinus; and in some, or all of these places, it is very probable, were the churches here mentioned; See Gill on "Ac 18:23". It seems there were more than one in this country; for the primitive churches were not national nor provincial, but congregational, consisting of persons called out of the world, and joined together in holy fellowship and who walked in the commandments and ordinances of the Lord: and though these churches had many among them that were disorderly, and were swerving from the faith of the Gospel, yet were not unchurched, but honoured still with the name of churches, there being no perfection to be expected in this state of things; as not in particular persons, so not in congregated bodies and societies; though it is observed by some, that they are barely called churches, without any additional epithets, as churches of God, beloved of God, called to be saints, faithful and sanctified in Christ, which are bestowed on other churches; whereby the apostle is thought to show his indignation and resentment at their principles and practices. For quickly after the Gospel was preached unto them, false teachers crept in among them, endeavouring to subvert it, by mixing it with the law, and joining Moses and Christ; and in which they very much succeeded; and is the reason of the apostle's writing this epistle.
{b} Nat. Hist. l. 5. c. 32.
Galatians 1:3
Ver. 3. Grace to be you,.... After the inscription above, in which the writer of the epistle, and the persons joined to him, are described, and the churches to whom it is written, follows the salutation in these words, and which is common to all the epistles of this apostle; of the sense of which, See Gill on "Ro 1:7". The Alexandrian copy reads, "from God our Father, and the Lord Jesus Christ"; and the Ethiopic version reads, "our Father".
Galatians 1:4
Ver. 4. Who gave himself for our sins,.... The antecedent to the relative "who, is our Lord Jesus Christ", Ga 1:3 and the words are an illustration of the good will of God the Father, and of the grace and love of Christ, in the gift of himself, for the sins of his people: he did not merely give, "sua, his own things", what were his properly, but, "se, himself"; not the world, and the fulness of it, gold, silver, and such like corruptible things; no, nor men for them, and people for their lives; nor angels, his creatures, and ministering spirits; but his own self, his life, his flesh, his blood, his body, and soul, his whole human nature, and this as in union with himself, a divine person, the eternal Son of God. He gave himself freely, cheerfully, voluntarily, into the hands of men, justice, and death itself, as a sacrifice for sin, to expiate it, make reconciliation and atonement for it, which could not be done by the sacrifices of the legal dispensation; to procure the remission of it, which could not be had without shedding or blood; and utterly to take it away, finish it, and make an end of it, and abolish it, so as that it might never rise any more to the condemnation of his people: and this reached to "sins" of all sorts, not only original, but actual, and these of thought, word, and deed; and this oblation of himself upon the cross, was not for any sin of his own, who had none, nor for the sins of angels, of whom he was no Redeemer aud Saviour, but "for our sins"; not the sins of the apostles, or of the Jews only, nor yet of all mankind, but of God's elect, called the friends of Christ, his sheep and church, for whom he gave himself; and his end in so doing was,
that he might deliver us from this present evil world; by which is meant, either the Jewish world, or church state, in which were a worldly sanctuary, and which were subject to ceremonies and traditions, called the elements and rudiments of the world; and who were possessed of worldly notions, and in expectation of a worldly kingdom to be set up by the Messiah; and both in principle and in practice were sadly degenerated, and were become very evil and wicked: or the present age and generation of men, whether of Jews or Gentiles, which was so corrupt, as the like was never known; or in general the present world, and the men of it, in distinction either from the world before the flood, as in 2Pe 3:5 or rather from the new heavens and earth, which will be after the present ones, and wherein will dwell righteousness; or, in a word, from the world which is to come, as they are frequently opposed in Scripture: and which is said to be "evil", not with respect to the matter, that being all very good, as created by God; but with respect to the men of it, who lie in wickedness, under the power of the wicked one, and of their own sins; and to the things which are in it, all which are the lust of the flesh, the lust of the eyes, and the pride of life. Now Christ gave himself a sacrifice for the sins of his people, that as in consequence of this they might be delivered and saved from the damning power, so from the governing power and influence of all that is evil in this present world; as from Satan, the god of it, who has usurped a power over it; from the lusts that are predominant in it; from the vain conversation of the men of it; from the general conflagration of it at the last day, and from the perdition of ungodly men, and their eternal destruction in hell: and all this is
according to the will of God, and our Father, It was by the determinate counsel and foreknowledge of God that Christ was delivered up into the hands of wicked men, and put to death by them; it was his will of purpose and decree, to deliver him up into the hands of justice and death, and that he should give himself sacrifice for sin; yea, it was his will of command, that he should lay down his life for his sheep, to which he was obedient; it was his pleasure, it was what was agreeable to him, was to his good liking, that he should die for the sins of his people; it was owing to the love of God, who is our Father in Christ, and by adopting grace, and not to any worth or desert of ours, that Christ gave himself for us; as his own love, so his Father's will, were what solely moved him to it.
Galatians 1:5
Ver. 5. To whom be glory for ever and ever. Amen. That is, either to Christ, who gave himself to expiate the sins of his people, on the account of which all honour and glory are due to him from them; or to God the Father, according to whose will of purpose and command Christ gave himself, for which glory ought to be ascribed unto him; and it may well be thought, that both are taken into this doxology: the Father is to be glorified, who of his everlasting love, and free favour, did in his eternal purposes and decrees in his counsel and covenant, so wisely frame and order things, that his own Son should be given to be an offering for sin; and Christ is to be glorified, that he, of his free rich grace and love, agreed to give himself, and did give himself to be a ransom for his people, which has been testified in due time. This ascription of glory to both shows the greatness of the blessing, and the grateful sense which all interested in it ought to bear upon their minds continually, "for ever and ever"; or "to the ages of ages", a Jewish phrase, the same with Nymle ymlel {c}. To which the apostle adds his "Amen", as joining with all the saints, above or below, in ascribing salvation, and the glory of it, to him that sits upon the throne, and to the Lamb for ever and ever.
{c} Zohar in Gen. fol. 72. 3.
Galatians 1:6
Ver. 6. I marvel that ye are so soon removed,.... The apostle now enters on the subject matter of this epistle, and opens the occasion and design of it, which were to reprove the Galatians for their instability in the Gospel; and, if possible, to reclaim them, who were removed, or removing from the simplicity of it; and which was very surprising to the apostle, who had entertained a good opinion of them, looked upon them as persons called by the grace of God, well established in the doctrines of the Gospel, and in no danger of being carried away with the error of the wicked the person from whom he says they were removed is,
from him that called you into the grace of Christ; by whom is meant, not the apostle himself, who had been an instrument in the calling of them to the knowledge of Christ, and the participation of his grace, and from whose Gospel, or the Gospel as preached by him, in its clearness and purity, they were now departing; but either Christ, and so the Syriac and Arabic versions read the words, "from Christ who called you by own grace"; or rather God the Father, and some copies read, "into", or "by the grace of God": to whom calling is most commonly ascribed in the sacred writings: and which is to be understood, not of a ministerial call, or a call to preach the Gospel of Christ; though there might be some in these churches who were called both internally and externally to that sacred office; nor a mere outward call by the ministry: for though doubtless there might be some among them who were only so called, yet as much as they were under profession of Christ, and nothing appearing to the contrary, they were all in a judgment of charity looked upon as effectually called by the grace of God; which calling is here meant: for they were called "into the grace of Christ"; some read it, "in", or "by the grace of Christ": referring it either to the moving cause of calling, which is not the works and merits of men, but the free grace and favour of God in Christ; or to the efficient cause of it, which is not the power and will of man, but the efficacious grace of Christ, through the powerful operations of his Spirit: but the words are well rendered, "into the grace of Christ"; that is, to the enjoyment of the fulness of grace which is in Christ; of all the blessings of grace he has in his hands; such as justification, peace, pardon, atonement, wisdom, strength, joy, comfort, and every supply of grace; and particularly fellowship with him, into which the saints are called, and than which nothing is more desirable: but the difficulty is, how such persons can be said to be removed from God, who has thus called them to partake of grace in Christ. They are not, nor can they be removed from the everlasting and unchangeable love of God to them in Christ, of which their calling is a fruit, effect, and evidence; nor from their covenant interest in him, which is immovable and inviolable; nor from a state of justification, in which they openly are, who in the effectual calling have passed from death to life, and so shall never enter into condemnation; nor from the family and household of God, in which they are; no, nor from the grace of calling with which they are called by God, and which has eternal salvation inseparably connected with it; but this must be understood doctrinally of their removal from the Gospel of Christ, though not of a total and final one. It is observed by some, that the word used is in the present tense, and shows that they were not gone off from the Gospel, but were upon going, so that the apostle had some hopes, yea, confidence of their being restored, Ga 5:10. And besides, though such as are truly called by grace cannot be finally and totally deceived by false prophets and false teachers, yet they may be greatly unhinged by them, and may fall from some degree of steadfastness in the doctrine of faith, which was the case of these Galatians: but what increased the apostle's surprise, and aggravated their sin and weakness, was, that they were "so soon" removed from the simplicity of the Gospel; he having been with them but a few years before, and preached the Gospel to them, which the means of their conversion, and of planting churches among them; at least he had lately paid them a visit, when he afresh strengthened them in the faith of the Gospel, Ac 18:23. Or this may regard that easiness of mind which appeared in them, who upon the first attack of them by the false teachers, were weakly and cowardly giving up their faith, and at once giving into the notions of these men, as soon as they were proposed unto them. That which they are said to be removed
unto is
another Gospel, different from that, and very unlike to what had been preached to them, and they had received; which had nothing of the grace of Christ, of the doctrines and blessings of grace that had, by which they were called; very different from the Gospel of Christ, and his apostles, insomuch that it did not deserve the name of a Gospel; and the apostle calls it so, not that he thought it to be one, but because it was in the opinion of others, and was so styled by the false apostles; wherefore, by way of concession, he so calls it, though he immediately corrects it.
Galatians 1:7
Ver. 7. Which is not another,.... It is no Gospel, no joyful sound, no good news, and glad tidings; the doctrine which attributes justification to the works of the law, or mixes grace and works in the business of salvation, which was the doctrine of these false teachers, is no Gospel; not truly so, however it may be called; nor does it bring any solid peace and joy to distressed minds. There is but one pure Gospel of the grace of God, and Christ, and his apostles; there is not one and another; there is but one faith, one doctrine and scheme of faith; the Gospel is single and uniform, all of a piece, has no yea and nay, or contradiction in it; this trumpet gives no uncertain sound, nor any dreadful, but a joyful one:
but there be some that trouble you; meaning the false apostles, whose names he does not think fit to mention, as being unworthy to be named, and to have their names transmitted to posterity. These troubled the churches with their doctrines and principles, by raising disputes and controversies among them, injecting doubts and scruples into their minds, which puzzled and confounded them, and made them uneasy, and which broke in upon that peace of soul which the Gospel brings and establishes; for no true solid peace is attained to, and enjoyed, but by the doctrine of justification by the righteousness of Christ, pardon by his blood, and atonement by his sacrifice, which the doctrine of justification by works, &c. tends to destroy.
And would pervert the Gospel of Christ; which has Christ for its author, subject, and preacher; and particularly the doctrine of justification by his righteousness, which they sought to change, to throw into a different shape and form, to adulterate by mixing it with the works of the law, and so, if possible, destroy it: to this they showed a good will, but were not able to effect, for the Gospel is an everlasting one; it is immovable, and so is that particular doctrine of it; it remains, and will remain in spite of opposition to it. Thus the apostle prudently lays the blame of the Galatians removing from the Gospel to another upon the false teachers, hoping he should be able to reclaim them by solid arguments, and gentle methods.
Galatians 1:8
Ver. 8. But though we, or an angel from heaven,.... The apostle, in order to assert the more strongly the truth, purity, and perfection of the Gospel, as preached by him; and to deter persons from preaching another Gospel, and others from receiving it, supposes a case impossible; and, in such a case, denounces his anathemas. It was not possible, that he, or any of his fellow apostles, who had been so clearly led and so fully established in the Gospel of Christ, and of which they had had such a powerful and comfortable experience in their souls, could ever preach one different from it; nor was it possible that a good angel, one that is in heaven, that always beholds the face of God there, is ever ready to do his will, as he never could be employed by God in publishing another, so he never would; and yet, was it possible or such a thing to be done by such men, or such an angel, he or they would deserve the curse of God and men; their having the highest names, or being of the highest character, and in the highest office and class of beings, would not screen them; and therefore how should the false apostles, and those who followed them, ever think to escape, since even these would not, should they
preach any other Gospel unto you than that which we have preached unto you; that is, not only anyone that is contrary to it, but any one besides it; for such was the perfection of the Gospel, as preached by the apostle, who declared the whole counsel of God, and kept back nothing that was profitable to the churches, that no addition could, or might be made unto it:
let him be accursed, or "anathema"; see 1Co 16:22 which may respect his excommunication out of the church, and his sentence of condemnation by Christ at the last day; and the sense be this, let him be ejected from the ministry of the word, degraded from his office, and cast out of the church; let him be no more a minister, nor a member of it; and let him be abhorred of men, and accursed of Christ; let him hear the awful sentence, "go ye accursed", &c.
Galatians 1:9
Ver. 9. As we have said before, so say I now again,.... Either when he first preached the Gospel among them; or rather referring to what he had just now said, which he repeats with some little alteration; as if any, men, or angels, be they of what name, figure, rank, or office whatever,
preach any other Gospel unto you, than that ye have received; and as the apostle thought, readily, willingly, sincerely, and heartily, in the love of it; assenting to the truth, feeling the power of it, and openly professing it:
let him be accursed; which he repeats, for the more solemn asseveration and confirmation of it; and to show that this did not drop from his lips hastily and inadvertently; nor did it proceed from any irregular passions, or was spoken by him in heat, and in an angry mood, his mind being ruffled, disturbed, and discomposed; but was said by him in the most serious and solemn manner, upon the most thoughtful and mature consideration of the affair.
Galatians 1:10
Ver. 10. For do I now persuade men, or God?.... To "persuade", is to teach; see Ac 18:4 the sense of which, with respect to men, is easy, but, with regard to God, difficult; and indeed cannot be applied to him, consistent with his divine perfections; and therefore something must be understood, and which may be supplied either thus, "do I now persuade", you or others, that "men or God" are to be hearkened to? not men, but God; the apostle did not teach them to hearken either to himself, or any of the other apostles, Peter, James, and John, any further than as he and they preached the pure Gospel of Christ; but should they do otherwise, they were not to be attended to, but God, who spake by his Son; or Christ, who is God as well as man; who is the great prophet in the church, a son in his own house, whose voice is to be hearkened to in all matters of doctrine, worship, and duty: or thus, "do I now persuade" you, to obey "men or God"; not men, but God; he did not teach them to regard the traditions of the elders, or to obey the commandments of men, but, on the contrary, the ordinances of Christ, who is the one Lord, and only master, whose orders are to be observed: or thus, "do I now persuade", to trust in "men or God?" to believe in the one or the other; not in men, in the wisdom, strength, riches, and righteousness of men, but in the living God; in the grace of God, and in the blood, righteousness, and sacrifice of Christ: or thus, "do I persuade" for the sake of "men, or God?" not for the sake of gaining honour, glory, and applause from men, as the Pharisees and false apostles did, but for the glory of God, the hour of Christ, and the good of immortal souls: or else not persons, but things are meant, by men and God: and the sense is, that the apostle taught and persuaded men to believe, not things human, but divine; he did not preach himself, or seek to set up his own power and authority over men; or set forth his eloquence, learning, parts, and abilities; or to gain either applause or riches to himself; he did not teach human wisdom, the vain philosophy of the Gentiles, and opposition of science, falsely so called; nor the traditions of the elders, nor the commandments of men; nor the power and purity human nature, or the righteousness of man: but delivered things divine; he persuaded to things concerning God, and the kingdom of God; see Ac 19:8 he taught, that without the regenerating grace of the Spirit of God, no man should see, and without the justifying righteousness of Christ, no man should enter into the kingdom of heaven, as his Lord had done before him; he preached the things concerning the grace and love of God, the person and offices of Christ, and the Spirit's work of regeneration and sanctification: the word "now", refers to all the time since his conversion, to the present: before his call by grace, he persuaded persons to hearken to men, to obey the traditions of the elders, to trust in their own righteousness for justification before God; but now he saw otherwise, and taught them to lay aside everything that was human, and to believe in God, trust in and depend on his justifying righteousness; and this he did, without any regard to the favour and affection of men, as appears from what follows:
or do I seek to please men? no, he neither pleased, nor sought to please them; neither in the matter of his ministry, which was the grace of God, salvation by a crucified Christ, and the things of the Spirit of God; for these were very distasteful to, and accounted foolishness by the men of the world; nor in the manner of it, which was not with excellency of speech, or the enticing words of man's wisdom, with the flowers of rhetoric, but in a plain and simple style. There is indeed a pleasing of men, which is right, and which the apostle elsewhere recommends, and was in the practice of himself; see Ro 15:2. This proceeds from right principles, by proper ways and means, and to right ends, the glory of God, the good, profit, edification, and salvation of men; and there is a pleasing of men that is wrong, which is done by dropping, concealing, or corrupting the doctrines of the Gospel, to gain the affection and applause of men, and amass wealth to themselves, as the false apostles did, and who are here tacitly struck at; a practice the apostle could by no means come into, and assigns this reason for it:
for if I yet pleased men, I should not be the servant of Christ: formerly he had studied to please men, when he held the clothes of those that stoned Stephen, made havoc of the church, hating men and women to prison; and went to the high priest, and asked letters of him to go to Damascus, and persecute the followers of Christ, thereby currying favour with him; but now it was otherwise, and he suggests, that was this his present temper and conduct he should have continued a Pharisee still, and have never entered into the service of Christ; for to please men, and be a servant of Christ, are things inconsistent, incompatible, and impracticable; no man pleaser can be a true faithful servant of Christ, or deserve the name of one: the apostle here refers to his office as an apostle of Christ, and minister of the Gospel, and not to his character as a private believer, in which sense every Christian is a servant of Christ; though to men is even contrary to this; for no man can serve two masters, God and the world, Christ and men. The Septuagint version of Ps 53:5 is, "for God hath scattered the bones",
anyrwpareskwn, "of men pleasers", to which agree the Syriac and Arabic versions.
Galatians 1:11
Ver. 11. But I certify you, brethren,.... Though the Galatians had gone such lengths with their false teachers, yet the apostle still calls them "brethren"; as hoping well of them, that they were born of God, did belong to his family, and were heirs of the grace of life; and this he the rather makes use of, to show his affection to them, and to engage their attention to the assurance he gives, of the divine original and authority of the Gospel preached by him; which though they formerly knew and believed, yet through the insinuations of the false apostles, were drawn into some doubts about it: wherefore he declares in the most solemn and affectionate manner,
that the Gospel which was preached of me, is not after man. Their guides that were leading them wrong, did not presume to say, that the Gospel was after man, for they themselves pretended to preach the Gospel; but that the Gospel preached by the apostle had no other authority than human, or than his own to support it: wherefore he denies that it was "after man"; after the wisdom of man, an human invention and contrivance, a device and fiction of man's brain; nor was it after the mind of man, or agreeably to his carnal reason, it was disapproved of by him, and beyond his capacity to reach it; nor was it of his revealing, a discovery of his; flesh and blood, human nature, could never have revealed it; nor is it in the power of one man to make another a minister of the Gospel, or to give him or himself success in the ministration of it, but the whole is of God.
Galatians 1:12
Ver. 12. For I neither received it of man,.... Not from Gamaliel, at whose feet he was brought up; he received the law from him, and knowledge in the Jews' religion, and in the traditions of the elders, but not a whit of the Gospel; on the contrary, he received prejudices against it from him, or was strengthened in them by him; no, nor from the apostles of Christ neither, whom he saw not, had no conversation with for some years, after he was a preacher of the Gospel, and therefore did not receive it at their hands; no, nor from Ananias, nor any other man:
neither was I taught it: that is, by man; he did not learn it of men, as men learn law, physics, logic, rhetoric, natural philosophy, and other things at school:
but by the revelation of Jesus Christ; meaning, not through Christ being revealed to him by the Father, as in Ga 1:16 though it is a sense not to be overlooked; but by Christ, the revealer of it to him; and regards either the time of his rapture into the third heaven, when he heard words not to be uttered; or rather since that is not so certain when it was, the time of his conversion, when Christ personally appeared unto him, and made him a minister of his Gospel; and immediately from himself, without the interposition, or use of any man, or means, gave him such light into it, and such a furniture of mind for the preaching of it, that he directly, as soon as ever he was baptized, set about the ministration of it, to the admiration of the saints, and confusion of the enemies of Christ. These words furnish out another proof of the deity of Christ; for if the Gospel is not after man, nor received of, or taught by man, but by Christ, then Christ cannot be a mere man, or else being by him, it would be by man; and which also confirms the authority and validity of the Gospel, and carries in it a strong reason for the apostle's anathematizing all such as preach any other.
Galatians 1:13
Ver. 13. For ye have heard of my conversation in time past,.... His manner and course of life, in his state of unregeneracy, how diametrically opposite his education and behaviour, his principles and practices, were to the Gospel; which show that he had not received it, nor was he taught it of men. This they might have heard of, either from himself, when he first preached among them, who was very free to acknowledge his former sins and errors; or from the Jews, who were scattered abroad in the several countries; and it may be, from them, who were forced to fly to strange cities, and perhaps to some in Galatia, on account of his persecution: now his life and conversation, before his conversion, were spent
in the Jews' religion; or "in Judaism". He was born of Jewish parents, had a Jewish education, was brought up under a Jewish doctor, in all the peculiarities of the Jewish religion, and so could have received no hints, not in a notional way, of the truths of the Gospel; which he might have done, had he been born of Christian parents, and had had a Christian education: besides, he was brought up in the religion of the Jews, not as it was founded and established by God, but as it was corrupted by them; who had lost the true sense of the oracles of God committed to them, the true use of sacrifices, and the end of the law; had added to it a load of human traditions; placed all religion in bare doing, and taught that justification and salvation lay in the observance of the law of Moses, and the traditions of the elders: add to this, that he was brought up in the sect of the Jewish religion, Pharisaism, which was the straitest sect of it, and the most averse to Christ and his Gospel; so that he could never receive it, or have any disposition to it from hence; so far from it, that he appeals to the Galatians, as what they must have heard,
how that beyond measure I persecuted the church of God; which he now knew, and believed to be the church of God; though then he did not, but rather a synagogue of Satan; and this he mentions, as an aggravation of his sin, under a sense of which he was humbled all his days: when he is said to persecute it "beyond measure", the meaning is not, as if there were any lawful measure, or due bounds of persecution, but that he persecuted the saints in a most violent and outrageous manner, beyond all others that were concerned with him: the church of God at Jerusalem is particularly designed, and the members of it, the disciples of Christ; whom he hated, and committed to prison, and breathed out threatenings and slaughter against, and destroyed: wherefore it follows, and wasted it; or destroyed it; as much as in him lay, he sought to do it, though he was not able to effect it entirely; he made havoc of it, dispersed its members, caused them to flee to strange cities, persecuted them to death, gave his voice against them to have them punished and put to death: such an aversion had he to the followers of Christ, and the Christian doctrine.
Galatians 1:14
Ver. 14. And profited in the Jews' religion,.... Or "in Judaism"; and the more he did so, or was versed in, and wedded to their principles, the more violent a persecutor he was. He was under a very considerable master, Gamaliel, a Rabbi of great note among the Jews; and he himself a youth of uncommon natural abilities, so that his proficiency in Jewish learning was very great; even, as he says,
above many my equals in mine own nation: not proselytes in other nations, but such as were natives of his own country: or were "in his own kindred", his near relations, who were his contemporaries, of the same age with him; and very modestly he says "many", not "all":
being more exceedingly zealous of the traditions of my fathers: he had a zeal, but, not according to knowledge; and a greater degree of it than the rest of his countrymen; and that not so much for the written law delivered to his fathers, as for the oral law, the traditions and customs of his ancestors; which had been handed down, as they pretended, from one to another, and were now swelled to an almost infinite bulk; and mean the traditions of the elders, condemned by Christ, as making void the commandments of God: now his close attachment to, and eager zeal for these traditions, put him upon using more violent measures in persecuting the saints, and further off from the Gospel of Christ: and now from this account of himself it is a clear point, that during this period of his life he could never have received the Gospel from men, which is his view in giving it.
Galatians 1:15
Ver. 15. But when it pleased God,.... Here begins his account of his conversion, and call to the ministry; all which he ascribes entirely to the sovereign good pleasure, and free grace of God:
who separated me from my mother's womb. By his "mother" is meant, not in an improper and figurative sense, the Jewish church, or the old synagogue, the mother of all its members; the Jerusalem which then was, and was in bondage with her children; from which bondage, blindness, ignorance, superstition and bigotry, he was delivered, when called by grace: nor the church at Antioch, which is never called a mother church; and though he was by that church, with Barnabas, separated for the work of the ministry, yet not from it: but by his "mother", without a figure is meant, his real natural mother, whose name is said to be Theocrita; and this separation from her womb is to be understood either of that distinction made of him in Providence, as soon as born; which not only took him, and safely brought him out of his mother's womb, but ever since took special care of him, and saved and preserved him to be called; for all the chosen vessels of salvation are distinguished from others, in a providential way; they are more under the special care of Providence than others are, even whilst in a state of unregeneracy; God's eye of Providence is upon them, his heart is towards them, he waits upon them to be gracious to them, and many are the remarkable appearances of Providence for them; see Ps 22:9. Or rather this designs divine predestination, which is a separation, a setting apart of persons, for such and such purposes, as here of the apostle; and the eternity of it, it being very early done, from his mother's womb; whilst he was in it, before he was born, and had done either good or evil; from the beginning of time, from the foundation of the world, and before it, even from eternity: all which phrases express the same thing, and intend either his predestination to grace and glory, to holiness and happiness, to sanctification of the Spirit, and belief of the truth, and to the obtaining the glory of our Lord Jesus Christ; or his predestination to apostleship, to the work of the ministry, to the Gospel of Christ, to which he was separated in eternity, and in time; reference seems to be had to Jer 1:5 or indeed both, and his separation or predestination to both was owing to the sovereign will and good pleasure of God, as was also his after call:
and called me by his grace; which follows upon separation, as it does on predestination, in Ro 8:30 and is to be interpreted either of his call at conversion, by powerful and efficacious grace; when he was called out of Jewish darkness, blindness, and ignorance, into Gospel light and knowledge; out of the bondage of sin, Satan, the law, and traditions of the fathers, into the liberty of Christ; from conversation with the men of the world, among whom before he had it, into the fellowship of Father, Son, and Spirit, angels and saints; out of himself, and off of a dependence on his own righteousness, to trust in Christ: in a word, he was called into the grace of Christ here, into a participation of all the blessings of grace, and to eternal glory by him hereafter; which call was not of men, but of God, as the efficient cause of it; and by his grace, as the moving and procuring cause of it, and without the use of means, the word, which is the ordinary way in which God calls his people; so that it is plain his first light into the Gospel, was not of man, nor so much as by the means of man: or this call may respect his call to the ministry, which was at the same time he was effectually called by grace; and which also was not of man, nor of himself; he did not thrust himself into this work, but God called him; and that of his mere grace and good will, without any respect to any merits, deserts, or qualifications in him.
Galatians 1:16
Ver. 16. To reveal his Son in me,.... This clause stands in connection with that in the preceding verse, "but when it pleased God"; the revelation of Christ in the apostle being the mere fruit and effect of God's will and pleasure: some versions read it "by me", making the apostle to be the instrument and means, by whom God revealed his Son Jesus Christ to others, which is a certain truth, but this is rather contained in the following clause: others read it "to me", and which also is true; for Christ was revealed to him in the glory of his person, the fulness of his grace, the necessity, suitableness, and completeness of his salvation; not objectively in the Gospel, or merely notionally, speculatively in the theory of things, but spiritually, experimentally, and savingly; and which is better expressed, and nearer the original, by "in him"; for he had an internal discovery of him as God's salvation, and of his interest in him as such; Christ was formed in him, his Spirit was put within him, his grace was implanted in him; he lived and dwelt in his heart by faith, as the Son in his own house; he was known unto him, as Christ in him the hope of glory: now the end of all this, of his separation from mother's womb, of his call by the grace of God, of the large revelation of Christ to him, and in him was,
that, says he,
I might preach him among the Heathen; as he did: Christ was the subject of his ministry; the things respecting his person, as that he was very God, the Son of God, God and man in one person the things respecting his office, as that he is the only Mediator between God and man, the prophet of the church, the high priest over the house of God, and King of saints; the doctrines of his grace, and which concern his obedience, sufferings, and death; as that peace and pardon are by his blood, justification by his righteousness, reconciliation and satisfaction by his sacrifice, and eternal life and complete salvation alone by him; all which is evangelizing, or preaching good news and glad tidings to sensible sinners: the persons to whom he was to preach these things, and did, were "the Heathen", or Gentiles; he was a chosen vessel for this purpose; Christ, when he called him, sent him to them; the work he was to do, and did, lay chiefly among them; hence he is called an apostle, and teacher of them:
immediately I conferred not with flesh and blood; which some understand of carnal reason, and that he did not stand reasoning and debating the matter with himself, whether it would be for his credit and reputation, for his worldly interest and advantage, to enter upon the ministry of the word; whether it would be advisable to expose himself, by so doing, to reproach and persecution; but immediately, as soon as he was called by grace, and Christ was revealed in him, he set about it: others, by "flesh and blood", understand carnal men; and others his countrymen the Jews, and those of them that were his relations, his own flesh; but rather men in general are intended, any whatever, and especially the apostles; whom, he afterwards says, he had no conversation with, upon his first setting out in the ministry. It is usual with the Jews to call men, in distinction and opposition to God, Mdw rvb, "flesh and blood". Infinite almost are the examples that might be given thereof out of their writings. See Gill on "Mt 16:17".
See Gill on "Eph 6:12".
Galatians 1:17
Ver. 17. Neither went I up to Jerusalem,.... That is, immediately, as soon as he was converted, not till three years after, as follows; though by the account which Luke gives of him, Ac 9:23 and by that which the apostle gives of himself, Ac 22:17 it looks as if he went to Jerusalem some little time after his conversion, and before the date here given: and therefore some have thought that he did go up to Jerusalem pretty quickly, when, praying in the temple, he fell into a trance, and was ordered to make haste from thence, and go far hence unto the Gentiles and accordingly he made no stay, did not go to any of the apostles, and neither saw nor conversed with any of them, which is what he here says,
to them which were apostles before me. The twelve, who were called, ordained, and sent forth as apostles before he was; for last of all Christ appeared to him, and was seen by him as one born out of due time: his meaning is, not that he was a successor of the apostle's, but that they were instated in the office of apostleship before him; and this he mentions to show that he did not receive the Gospel from men, no not from the apostles themselves; since, upon his conversion, he did not go up to Jerusalem to see any of them, and talk with them; nor did he stand in need of any instructions from them, being immediately furnished sufficiently by Christ himself; nor did his work lie at Jerusalem, nor so much among the Jews as among the Gentiles, and therefore to them he went:
but I went into Arabia. This journey of the apostle is wholly omitted by Luke, nor should we have known anything of it, had it not been for this account: how long he stayed there, what he did, and what success he met with among the Arabs are no where related; no doubt but he preached the Gospel to them, and as his ministry everywhere was owned and blessed by God, it may be very reasonably thought it was here at his first setting out in it. The Arabic version reads it, "I went to Balcam", which was a city in Syria; but without any foundation for it; for it was not Syria, but Arabia to which he went. There are three countries which bear the name of Arabia, and which are called to distinguish them from one another, Arabia Petraea, Arabia Deserta, and Arabia Felix; of which
See Gill on "Ac 2:11". It is very likely it was the former of these which the apostle went to, as being nearest to Syria, since from Damascus, the metropolis of Syria, he went thither; and Damascus itself was at this time under the government of an Arabian king, see
2Co 11:32. So Pliny frequently speaks of Arabia as near to Syria, Palestine, and Judea: in one place he says {l}, Arabia divides Judea from Egypt; and elsewhere {m} observes, that Syria is distinguished by many names; for it is called Palestina, where it touches the Arabians, and Judea, and Coele, and Phenice; and Peraea, or the country beyond Jordan, he says, is next to Arabia and Egypt; and on the east of the lake of Asphaltites he places Arabia, that belongs to the Nomades; so likewise Josephus {n} places Arabia at the east of Peraea, or the country beyond Jordan; and says {o} in another place, that Arabia borders on Judea, the metropolis of which was Petra, where Aretas the king had his royal palace: Jerom {p} likewise observes, that the river Jordan divides Judea and Arabia; so that this country into which the apostle went was not a great way off of Syria and Judea, whither he returned again after some time; which seems to be about the space of three years, by what follows in the next verse, and when he had done the work and will of God in those parts; where doubtless he was the instrument of converting souls, and planting churches, and here it is certain were churches in ages following: in the "third" century were churches in Arabia, mentioned along with the churches in Syria, by Eusebius {q}; in which age lived two famous Arabian bishops, Beryllus and Maximus; and the same historian {r} reports, that in the times of Dioclesian there were some wonderful martyrs in Arabia, who suffered the most cruel tortures and death, for the sake of Christ: and in the "fourth" century there were Arabian bishops in the Nicene council, and in other synods, as at Jerusalem and Sardica; and in the same century there were bishops of Arabia Petraea, at the synod in Antioch, whose names were Nicomachus and Cyrion: and also in the "fifth" century there were churches and bishops in the same country {s}, not to trace them any further:
and returned again unto Damascus; and then it was, that being increased in spiritual strength and knowledge, he proved that Jesus of Nazareth was the true Messiah, to the confusion of the Jews there; which drew upon him their resentment and indignation, so that they took counsel and lay in wait to kill him; but the disciples let him down through a window, by the wall of the city in a basket, and so he escaped them.
{l} Nat. Hist. l. 12. c. 21. {m} lb. l. 5. c. 12, 14, 16. {n} De Bello Jud. l. 3. c. 3. sect. 3. {o} Antiqu. l. 14. c. 1. sect. 4. & l. 4. c. 4. sect. 7. {p} De locis Hebraicis, fol. 92. G. {q} Eccl. Hist. l. 7. c. 5. {r} lb. l. 8. c. 12. {s} Hist. Eccl. Magdeburgh. cent. 4. c. 9. p. 350, 390, 405, 425. cent. 5. c. 2. p. 2. c. 10. p. 552.
Galatians 1:18
Ver. 18. Then after three years I went up to Jerusalem,.... Not three years after his return to Damascus, but after his conversion; and now it was that he moved to become a member of the church at Jerusalem; but they did not care to admit him, fearing that he was not a disciple, till such time that Barnabas took him, and brought him to the Apostles Peter and James, and related his conversion and his boldness in preaching the Gospel at Damascus: his view in going up to Jerusalem at this time was partly his own safety, being obliged to fly from Damascus, but chiefly
to see Peter. The Alexandrian copy, and another, read "Cephas", and so does the Ethiopic version, the same with Peter: not to see what sort of a man he was, but to pay him a Christian visit; to converse with him about spiritual things; to know how the work of God went on under him, as the minister of the circumcision; and to relate to him, what success he had met with as the minister of the uncircumcision; but not to receive the Gospel from him, or to be ordained a preacher of it by him; for he had been three years already in the work of the ministry, before he made him this visit; and besides, his stay with him was very short, nor could he have received much from him, in so short a time, in an ordinary way:
and abode with him fifteen days; and even all this time was not wholly spent in conversation with him; for he was, during this time, coming in and going out at Jerusalem, where he preached boldly in the name of Christ, and disputed against the Grecians.
Galatians 1:19
Ver. 19. But other of the apostles saw I none,.... This is observed to show, that as he did not receive the Gospel from Peter, so neither from any of the other apostles, whom he did not so much as see, much less converse with;
save James the Lord's brother; not James the son of Zebedee, the brother of John, whom Herod slew with the sword; but James the son of Alphaeus, he who made the speech in the synod at Jerusalem,
Ac 15:13 was the writer of the epistle which bears his name, and was the brother of Joses, Simon, and Judas, who are called the brethren of Christ, Mt 13:55 and that because they were the kinsmen and relations of Christ according to the flesh, it being usual with the Jews to call such brethren. The relation came in and stood thus; this James was James the less, the son of Mary the wife of Cleophas,
Mr 15:40 which Cleophas was the brother of Joseph, the husband of Mary the mother of our Lord, as Eusebius, from Hegesippus, relates; and so our Lord and this James were brothers' children, as was supposed: or else the wife of Cleophas the mother of James, was sister to Mary the mother of Christ, as she is called, Joh 19:25 and so they were sisters' children, or own cousins; and thus Jerom {t}, after much discourse on this subject, concludes that Mary the mother of James the less was the wife of Alphaeus, (or Cleophas, which is the same,) and the sister of Mary the mother of the Lord, whom the Evangelist John surnames Mary of Cleophas; and persons in such a relation, and even uncles and nephews, were called brethren by the Jews; see Ge 12:5 nor is James one of our Lord's disciples being called his brother, any contradiction to Joh 7:5 as the Jew {u} affirms, where it is said, "neither did his brethren believe in him"; since they might not believe in him then, and yet believe in him afterwards: besides, Christ had brethren or relations according to the flesh, distinct from his disciples and apostles, and his brethren among them; see Mt 10:1 such as were James, Judas, and Simon; nor does the Evangelist John say, that none of Christ's brethren believed in him, only that they that came to him and bid him go into Judea did not. Some have been of opinion that a third James, distinct from James the son of Zebedee and James the son of Alphaeus, is here meant; who was not of the twelve apostles, and was surnamed James the just, and called the brother of Christ because of his faith, wisdom, and becoming conversation; but certain it is, that this James was of the number of the apostles, as appears from the exceptive clause, "other of the apostles saw I none, save James", &c. and from his being put with Cephas and John, who were pillars and the chief among the apostles; and besides it was James the son of Alphaeus, who was surnamed the "just", and Oblias {w}, and presided over the church at Jerusalem, and was a man of great esteem among the Jews; and is by {x} Josephus, as here, called the brother of Jesus.
{t} Advers. Helvidium, Tom. II. fol. 4. M. {u} R. Isaac, Chizzuk Emuna, par. 2. c. 8. p. 469. {w} Euseb. Eccl. Hist. l. 2. c. 23. Hieron. Catalog. Script. Eccl. sect. 3. fol. 89. {x} Antiqu. l. 20. c. 8. sect. 1.
Galatians 1:20
Ver. 20. Now the things which I write unto you,.... Concerning his education, his religion, his principles and practices before conversion; concerning his call by the grace of God, the revelation of Christ in him, and his preaching of him among the Heathen; concerning his travels to several places for this purpose, and especially concerning his not receiving the Gospel from men, not from any of the apostles; and how that upon his conversion he did not go up to Jerusalem to any of them, to be taught and sent forth by them; and that it was not till three years after that he wept thither to see Peter, with whom he stayed but fifteen days, and saw no other apostle, but James the Lord's brother. Now this being a matter of moment, and what he had been charged with by the false teachers, that the Gospel he preached he had received from men, in order to disqualify him and bring him into contempt as an apostle, and which they had insinuated to the Galatians; he therefore not only wrote these things, but for the confirmation of them solemnly appeals to God the searcher of hearts for the truth of them;
behold, before God I lie not; which is not only a strong asseveration, but a formal oath; it is swearing by the God of truth, calling him to be witness of the things that he had written; whence it is manifest that an oath upon proper occasions, where there is a necessity for it, and a good end to be answered by it, may be lawfully made.
Galatians 1:21
Ver. 21. Afterwards I came into the regions of Syria and Cilicia. For having disputed against the Grecians at Jerusalem, and being too hard for them, it so irritated them, that they were going to murder him; which being known to the brethren there, they got him out of the way, and had him down to Caesarea, and so to Tarsus, a city in Cilicia; where he was born; in which places and in the countries about he preached the Gospel of Christ; to Tarsus, Barnabas went for him seeking him, and finding him brought him to Antioch in Syria; and both in Syria and Cilicia he preached, no doubt with success, since we read of believing Gentiles and churches in those parts he afterwards visited; being sent along with others, with the letter and decrees of the synod at Jerusalem to them, and whom he confirmed; See Gill on "Ac 15:23",
See Gill on "Ac 15:41": in the Greek text these countries are called "climates"; a climate in geography is said {y} to be a part of the surface of the earth, bounded by two circles parallel to the equator, and of such a breadth as that the longest day in the parallel nearer the pole, exceeds the longest day in that next the equator, by some certain space, viz. half an hour--. The beginning of the climate is the parallel circle wherein the day is the shortest, the end of the climate is that wherein the day is the longest;--each climate only differs from its contiguous ones, in that the longest day in summer is longer or shorter by half an hour in the one place than in the other:--vulgarly the term climate is bestowed on any country or region differing from another, either in respect of the seasons, the quality of the soil, or even the manners of the inhabitants, without any regard to the length of the longest day; in which sense it seems to be used here, as also in Ro 15:23. Of the country of Syria, See Gill on "Mt 4:24". Cilicia is a country of Asia Minor, now called Caramania; it had its name of Cilicia, as Herodotus says {z}, from Cilix, the son of Agenor, a Phoenician: though Bochart {a} derives it from Challekim or Challukim, which signifies stones, it being a stony country; and so Herodotus {b} calls it "mountainous" Cilicia; it is said to have Pamphilia on the west, the tops of Mount Taurus on the north, Mount Amanus on the east, and the Cilician sea on the south; Jerom says {c}, Cilicia is a province of Asia, which the river Cydnus cuts in the middle, and Mount Amanus, of which Solomon makes mention, separates it from Syria-Coele.
{y} Chambers's Cyclopaedia in the word "Climate". {z} L. 7. Polymnia, c. 91. Solinus, c. 51. {a} Canaan, p. 376. {b} L. 2. Euterpe, c. 34. {c} De locis Hebraicis, fol. 95. M.
Galatians 1:22
Ver. 22. And was unknown by face,.... Or "in person". This is said to prevent what might be objected, that though the apostle had not received the Gospel he preached from any of the apostles at Jerusalem; yet he might have had it from the churches that were in the land of Judea, and from some of the principal men in them; but this was so far from being truth, that he was not so much as known unto the churches of Judea which were in Christ; for there was not only a famous church of believers in Christ at Jerusalem, the metropolis of the land, but there were several congregated churches in the several parts of that country: by Judea we are to understand that part of the land of Israel so called, which was distinct not only from Samaria; but from Galilee and Perea, or the country beyond Jordan; for according to the Jews {d}, the land of Israel was divided into three parts, Judea, Perea, and Galilee. Judea again was divided into three parts, the hill country, the plain, and the valley; and the plain of Lydda is as the plain of the south, and its mountainous part as the king's mountain; from Bethhoron to the sea is one province: and elsewhere {e} it is said, that the hill country of Judea is the king's mountain, the plain of it is the plain of the south, and the valley is from Engedi to Jericho--from Bethhoron to Emmaus is mountainous, from Emmaus to Lydda is a plain, and from Lydda to the sea a valley; from which may be collected where this country lay, and where were these churches here spoken of; the foundation of which might be laid in the conversion of some in those parts, through the ministry of the disciples of Christ, who were appointed witnesses of him not only in Jerusalem, but in all Judea and Samaria, Ac 1:8 and about the time of the Apostle Paul's conversion, and his being at Jerusalem, there were churches gathered in Judea, as distinct from Galilee and Samaria, Ac 9:31 particularly at Caesarea, Lydda, Saron, and Joppa. It is very likely that all the apostles, when they first set out to preach the Gospel after the ascension of Christ and the effusion of the Spirit, began in Judea; though some might make a very short stay, and others a longer. The Apostle and Evangelist Matthew is generally thought to have exercised his ministry chiefly in Judea, and to have continued there long; here he wrote his Gospel for the sake of the Jews that believed {f}; and that, as a very ancient writer says {g}, when Peter and Paul preached at Rome, and founded the church there. Judas Thaddaeus is also said {h} to go through Judea, Galilee, Samaria, Arabia, Syria, and Mesopotamia; and certain it is, that Philip, after he had baptized the eunuch, preached in all the cities from Azotus to Caesarea, where he seems to have stayed awhile and preached, Ac 8:40 and where afterwards was a Gospel church state, of which See Gill on "Ac 10:48" and at Lydda and Saron, which were both in Judea, there were saints who were visited by the Apostle Peter, and others converted by him, about the time that our apostle here refers to; of the church at Lydda; See Gill on "Ac 9:32" at Joppa also, which was in the tribe of Dan, there were disciples at the same time, and very likely a church there; See Gill on "Ac 9:38" and it may be observed that the Apostle Peter was the minister of the circumcision, he had the Gospel of the circumcision committed to him, and he continued with and preached much to the circumcised Jews; and so in all likelihood was the instrument of planting the churches in Judea here spoken of. These are said to be
in Christ, as the church at Thessalonica, and that at Corinth are elsewhere said to be; because they professed to believe in Christ, were called by his name, and called upon his name; and though every individual member of them might not be in Christ, really united to him, and have communion with him; yet since they were all under a profession of him, they are considered as in him. The Arabic version reads it, "the churches of Judea which believe in Christ"; which though not a literal translation, gives the true sense of the passage, and distinguishes those churches from the synagogues or assemblies of the Jews which did not believe in Christ.
{d} Misn. Sheviith, c. 9. sect. 2. {e} T. Hieros. Sheviith, fol. 38. 4. {f} Hieron. Catalog. Script. Ecclesiast. sect. 4. fol. 90. A. {g} Irenaeus adv. Haeres. l. 3. c. 1. {h} Hist. Eccles. Magdeburg. cent. 1. l. 2. c. 10. p. 449.
Galatians 1:23
Ver. 23. But they had heard only,.... What they knew of the apostle was only by hearsay; they had never seen him, nor heard him preach, nor conversed with him, only had it reported to them;
that he which persecuted us in times past; some few years ago, and not them personally, but such as were of the same faith with them, the church at Jerusalem and the members of it; which he made havoc of, committing men and women to prison, and causing others to flee to strange cities;
now preacheth the faith which once he destroyed; all as in him lay he endeavoured to destroy it, though he could not entirely root it up; he destroyed many of the disciples that held it, and did all he could to discourage others from embracing and professing it; he made use of the strongest arguments he was master of to confute it, and of the secular arm to crush and extirpate it, but now was become a preacher of it: by "faith" is meant not so much the grace of faith, though to show the nature, necessity, and usefulness of faith in Christ, and to direct and encourage sensible sinners, as he did the jailer, to believe in him, was a principal part of his ministry; but rather the doctrine of faith, which is always designed, when it is said, as here, to be preached or to be obeyed, stood fast in and contended for, or to be departed and erred from, to be made shipwreck of and denied. The Gospel is called the word of faith, the mystery of faith, the faith of the Gospel, common faith, most holy faith, the faith once delivered to the saints; it contains things to be believed; it proposes and directs to the great object of faith; and is the means of implanting and increasing that grace, and without which the ministry of it is of no use: it takes in all articles of faith, respecting the divine Being, the unity of God, the trinity of persons in the Godhead, the equal and proper deity of each person, their personal distinctions from each other, the attribution of all divine works, worship and honour to them; it relates to everything concerning man, in his original creation, in his state of innocence and integrity; concerning the fall of Adam, the imputation of his sin to all his posterity, the corruption of human nature, and the impotence of man to all that is spiritually good: it regards all the acts of grace of the Father, Son, and Spirit, in and towards any of the sons of men: it includes all the doctrines of it, as of the free, sovereign, everlasting, and unchangeable love of God; of eternal, personal, and irrespective election of some to grace and glory, by which both are secured; of the everlasting, absolute, unconditional, and sure covenant of grace; of particular redemption by Christ, proceeding on a full satisfaction to divine justice; of justification by the imputed righteousness of Christ; of reconciliation and pardon by his blood; of regeneration and sanctification by the Spirit; of the perseverance of the saints in faith and holiness, the resurrection of the dead, and eternal glory: now this faith, in the several momentous branches of it, the apostle preached, published, declared, spoke out openly and publicly; fully and completely, without dropping, concealing, or keeping back anything; clearly and plainly, without using ambiguous phrases, or words of double meaning, with all faithfulness and integrity, boldness and constancy.
Galatians 1:24
Ver. 24. And they glorified God in me. Or "for me"; on his account; for the wonderful grace bestowed on him and wrought in him; for the surprising change that was made in him, that of a persecutor he should become a preacher, which they ascribed, as he himself did, to the abundant grace of God; they were greatly thankful and blessed God, who had given him such large gifts, and made him so greatly useful in the cause, and among the churches of Christ. And by observing this, how much the churches in Judea were affected with the grace of God vouchsafed to him, though they had never seen him nor heard him, he tacitly strikes at and rebukes the false teachers, and the Galatians that adhered to them, for their different treatment of him; to whom he was not only known by face, but had preach among them so fully, clearly, and powerfully, the Gospel of the grace of God.
John Gill's Exposition of the Entire Bible.
Galatians 2:1
INTRODUCTION TO GALATIANS 2
In this chapter the apostle proceeds with the narrative of himself, and gives an account of another journey of his to Jerusalem, where he had a conversation with the chief of the apostles; in which they approved of his ministry, allowed of his commission, and took him into fellowship with them, but gave him no new instructions, nor added to his spiritual light and knowledge; from whence it appeared that the Gospel he preached was not after men, or received from men, as he had asserted in the preceding chapter; and he also gives an account of his meeting with Peter at Antioch, and how he reproved him for some judaizing practices; which leads him to assert the doctrine of justification by faith, in opposition to the works of the law; which is the grand point he had in view to establish in this epistle, and which he vindicates from the charge of licentiousness. He begins with an account of another journey of his to Jerusalem, the circumstances of which he relates, as the time when, fourteen years ago; the persons he took with him as his companions, Barnabas and Titus, Ga 2:1 what moved him to it, a revelation from God; and the business he did when come thither, he communicated the Gospel, and that not to any but to such that were of reputation, and not publicly but privately; his end was, that it might appear how successful he had been in his ministry, and had not laboured in vain, Ga 2:2 then follows a narrative of a particular event relating to Titus, who is described as one of his companions, and by his nation, a Greek; and who though an uncircumcised person, yet the apostles and elders at Jerusalem did not oblige him to be circumcised, which showed that they were of the same mind with the apostle in this point, Ga 2:3 and the reason of it was because of the false teachers, that they might not give them any handle; who are described by their character, false brethren, by their private manner of getting in among the saints, and by their ends and views, which were to spy out their Christian liberty and bring them into bondage, Ga 2:4 to whom the apostle opposed himself, and would not give way for the least space of time; for this end, that the truth of the Gospel might continue with the Gentiles, Ga 2:5 and as for the apostles, though they were men of great character and reputation, nor would the apostle detract from it; yet they added nothing to him, he received nothing from them, Ga 2:6 but, on the other hand, partly because they saw that as the Gospel to be preached to the Jews was committed to Peter, so the same Gospel to be preached to the Gentiles was committed to Paul; and partly because of the same efficacy and success in the ministry of the one as in the ministry of the other; as also because they perceived what gifts of grace were bestowed on the apostle; they gave to him and Barnabas the right hand of fellowship, as a token of their mutual agreement, and as being of the same society, Ga 2:7 nor did they give him and Barnabas anything in charge, but only to remember the poor, to which he was forward enough of himself, Ga 2:10 after which follows an account of an opposition made by the apostle to Peter, which was done at Antioch, and to his face, and not without reason, Ga 2:11 for whereas some time before he ate with the Gentiles, which was commendable in him, he afterwards declined conversation with them, moved to it by fear of the converted Jews, Ga 2:12 and such was the force of his example, that other Jews, who before did not scruple eating with the Gentiles, separated likewise, and even Barnabas himself, Paul's companion, Ga 2:13 wherefore seeing this was not walking according to the Gospel of Christ, and with that integrity and uprightness which became such persons, the apostle publicly reproved Peter, and expostulated with him; partly on account of his former conversation with the Gentiles, though he himself was a Jew, and therefore it was absurd and contradictory in him to oblige the Gentiles to live as the Jews did, Ga 2:14 and partly on account of the ledge which he and Peter and others who were Jews, and not sinners of the Gentiles, had of the doctrine of justification; that it was not by the works of the law, but by faith in Christ; for to this end they had believed in Christ that they might be justified, not by the one, but by the other; which doctrine is confirmed by a passage referred to in Ps 149:2 and whereas it might be objected that this doctrine of free justification opened a door to licentiousness, the apostle answers to it by an abhorrence of it, Ga 2:17 and by observing that this would build up what he had destroyed, Ga 2:18 besides, he argues the contrary from his being dead to the law, that he might live unto God, Ga 2:19 and from his crucifixion with Christ, and of the old man with his deeds; and from Christ's living in him, and his living by faith upon him, Ga 2:20 and for the further confirmation of the doctrine of justification being by faith, and not by works, he suggests, were it otherwise, both the grace of God would be frustrated and made void, and the death of Christ be in vain, Ga 2:21.
Ver. 1. Then fourteen years after I went up again to Jerusalem,.... That is, either after it pleased God to call him by his grace, and reveal his Son in him; or rather after he had been at Jerusalem to see Peter, with whom he stayed fifteen days, and then went into Syria and Cilicia; so that it was seventeen years after his conversion that he took this journey to Jerusalem he here speaks of; and he seems to refer to the time when he and Barnabas went from the church at Antioch to the apostles and elders about the question, whether circumcision was necessary to salvation, Ac 15:1 which entirely agrees with the account the apostle here gives of this journey, and which he went not alone, but
with Barnabas: and took Titus with me also; Barnabas is mentioned in Luke's account as going with him at this time, but Titus is not; who, though he was not sent by the church, yet the apostle might judge it proper and prudent to take him with him, who was converted by him, was a minister of the Gospel, and continued uncircumcised; and the rather he might choose to have him along with him, partly that he might be confirmed in the faith the apostle had taught him; and partly that he might be a living testimony of the agreement between the apostle's principles and practice; and that having him and Barnabas, he might have a competent number of witnesses to testify to the doctrines he preached, the miracles he wrought, and the success that attended him among the Gentiles; and to relate, upon their return, what passed between him and the elders at Jerusalem; for by the mouth of two or three witnesses everything is established.
Galatians 2:2
Ver. 2. And I went up by revelation,.... He was not sent for by the apostles at Jerusalem, nor did he go of himself, nor only by the vote of the church at Antioch, but by a divine revelation; not a revelation made to the church, or by the prophets there, but by God himself to him; he had a secret impulse from the Spirit of God, and a private intimation given him, that it was the will of God he should go up at this time; which is no ways inconsistent with his being sent by the church, but served as a confirmation to him, that what they determined was right, and according to the mind of God:
and communicated unto them that Gospel, which I preach among the Gentiles; that self-same Gospel, which he had preached, and still continued to preach to the Gentiles; relating to free and full remission of sin by the blood of Christ, justification by his righteousness without the works of the law, and freedom from all the rituals and bondage of the Mosaic dispensation: for as the Gospel he preached was all of a piece, uniform and consistent, so he did not preach one sort of doctrine to the Gentiles, and another to the Jews; but the very self-same truths which were the subject of his ministry in the Gentile world, which were a crucified Christ, and salvation alone by him, these he communicated, laid before, and exposed unto the consideration of the elders and apostles at Jerusalem; not with a view either to give or receive instructions, but to compare their sentiments and principles together; that so it might appear that there, was an entire harmony and agreement between them; and this he did not publicly, to the whole church, at least at first, and especially the article of Christian liberty, which respects the freedom of the believing Jews, from the yoke of the law; for as yet they were not able to bear this doctrine; they could pretty readily agree that the Gentiles were not obliged to it, but could not think themselves free from it; wherefore the apostle, in great prudence, did not avouch this in the public audience:
but privately to them which were of reputation; or "who seemed to be", i.e. somewhat, very considerable persons; not in their own opinion, or appearance only, but in reality, they seemed to be, and were pillars in the house of God; particularly he means James, Cephas, and John, then in great esteem with the saints, and deservedly honoured and respected by them, they being faithful labourers in the word and doctrine; so the Jewish doctors {a} call men of great esteem, Mybwvx, who "seem to be", or "are accounted of", a word to which the phrase here used answers: these were spiritual men, capable of judging of all spiritual things; men of full age, whose senses were exercised to discern between truth and error; and were very proper persons for the apostle to lay the scheme of his ministry before, and the various truths he insisted on in it: these he met "privately", or "separately", and "singly", as it may be rendered; he either conversed with the apostles alone, and all together, in some private house; or separately, one by one, in their own houses, and there freely and familiarly discoursed with them about the several doctrines of the Gospel; and particularly this, of freedom from the law: his end in it was, as he says,
lest by any means I should run, or had run in vain: which is said, not with regard to himself, as if he had entertained any doubt of the doctrines he had preached, and needed any confirmation in them from them; for he was fully assured of the truth of them, and assured others of the same; or that he questioned the agreement of the apostles with him; or that his faith at all depended on their authority; but with regard to others, and his usefulness among them. The false teachers had insinuated that his doctrine was different from that of the apostles in Jerusalem, and so endeavoured to pervert the Gospel he preached, and overthrow the faith of those that heard him; and could this have been made to appear, it would in all likelihood have rendered, in a great measure, his past labours in vain, and have prevented his future usefulness: some read these words as an interrogation, "do I in any manner run, or have I run in vain?" no; from the account he laid before the church, the elders, and apostles, both in private and in public, Ac 15:4 it clearly appeared what success attended his ministry, how many seals he had of it, what numbers of souls were converted under it, and how many churches were planted by his means; for by "running" here is not meant the Christian course he ran, in common with other believers, which lies in the exercise of grace, and the discharge of duty; but the course of his ministry, which he performed with great activity, application, diligence, and constancy, until he had finished it.
{a} Vid. Sol. Ben Melech in Psal. xl 17.
Galatians 2:3
Ver. 3. But neither Titus, who was with me, being a Greek,.... There was such an agreement between the apostle, and his fellow apostles at Jerusalem, even about this article of the necessity of circumcision, and other rituals of the law of Moses, to salvation; that Titus, whom he brought along with him, an intimate companion of his in his travels, a fellow labourer with him in the ministry, and now upon the spot, though he was a Gentile, an uncircumcised person, yet even not he
was compelled to be circumcised: the elders did not urge it, or insist upon it, as proper and necessary; they looked upon it as a thing indifferent, left him to his liberty, and made use of no forcible methods to oblige him to it; yea, were of opinion, as Peter and James in the synod declared, that such a yoke ought not to be put upon the necks of the disciples, and that those who turned to God from among the Gentiles, should not be troubled with these things.
Galatians 2:4
Ver. 4. And that because of false brethren,.... This is the reason why the elders did not insist upon the circumcision of Titus, why he did not submit to it, and why the apostle would not admit of it: had it been left as a thing indifferent, or had it been moved for in order to satisfy some weak minds, it might have been complied with, as in the case of Timothy; but these men insisted upon it as necessary to salvation; they were sly, artful, designing men; could they have gained their point in such an instance; could they have got such a precedent at such a time, when this matter was canvassing, they would have made great use of it in the Gentile churches, for which reason it was by no means judged proper and expedient. These men are described as "false brethren": they had the name, but not the grace, which entitles to the character of "brethren"; they called themselves Christians, but were in reality Jews: at the head of these, Cerinthus, that arch-heretic, is said {b} to be. They are further described as such,
who were unawares brought in, who came in privily; into the churches, and into the ministry, into private houses, where the apostles were; or rather into the public synod, where they were convened together about this article of the necessity of circumcision to salvation. Their views, aims, and ends were,
to spy out our liberty which we have in Christ Jesus; by which is meant, not a liberty to sin, which is no Christian liberty, is contrary to Christ, to the Spirit of Christ, to the principle of grace in believers, and to the doctrines of the Gospel; but a liberty from sin; not the being of it, but the dominion and damning power of it: that branch of Christian liberty the apostle here chiefly designs is a freedom from the law, both the moral law, as in the hands of Moses, and as a covenant of works, though not from obedience to it as in the hands of Christ, and as a rule of walk and conversation; but from obeying it, in order to obtain life, righteousness, and salvation by it, and from the curse and condemnation of it; and chiefly the ceremonial law, circumcision, and all the other rituals of it, and the free use of all things indifferent, provided the glory of God, and the peace of weak believers, are secured. This liberty is said to be had "in Christ", because Christ is the author of it; it is that with which Christ makes his people free; and such as are made free by him, are free indeed; and is what they come to enjoy by being in him; for by having union to him, they come to partake of all the blessings of grace which come by him, and this among the rest. Now the design of these false teachers getting in privily among the apostles, elders, and brethren, was to make their remarks upon this liberty, to object to it, and, if possible, to break in upon it, and destroy it, and so gain another point, which follows:
that they might bring us into bondage; to the moral law, by directing souls to seek for justification and salvation by the works of it, which necessarily induces a spirit of bondage, genders to a state of bondage and involves in it; and to the ceremonial law, by engaging to an observance of circumcision, that yoke of bondage, and of day, months, times, and years, and other beggarly elements, which naturally lead on to such a state.
{b} Epiphan. contr. Haeres. l. 1. Tom. 2. Haeres. 28.
Galatians 2:5
Ver. 5. To whom we gave place by subjection,.... Meaning not the apostles, elders, and brethren at Jerusalem, who did not insist upon the observance of the rituals of the law as necessary, but were one and all of opinion that the Gentiles should be free from them; but the false teachers with whom they combated, and would not yield in the least unto, so as to be brought into subjection to their impositions, nor suffer others to yield unto them:
no, not for an hour; for the least space of time, knowing what advantages and improvements would be made of it, should they allow of the use of these things as necessary for any short time, though it should be agreed then to drop them. This is a way of speaking used by the Jews, when they would express their steady adherence to any principle or practice; of which take the following instance from Gamaliel {c}:
"it happened to Rabban Gamaliel, that he read the first night he was married; his disciples said to him, master, hast thou not taught us, that the bridegroom is free from reading the Shema, i.e. "hear, O Israel", &c. the first night? he replied to them, I will not hearken to you to cause to cease from me the yoke of the kingdom of heaven,
txa hev wlypa, "even one hour".''
The reason why the apostle, and others with him, were so resolute and pertinacious in this matter was,
that the truth of the Gospel might continue with you; with the Galatians in particular, and with all the Gentiles in general, which otherwise would have been in danger of being entirely removed from them, at least of being adulterated and mixed with the Mosaic rites, and the inventions of men; whereas the apostle's desire was, that, the Gospel might be continued with them genuine, sincere, and unmixed, in opposition to the shadows of the law, and the false doctrines of men.
{c} Misn. Beracot, c. 2. sect. 5.
Galatians 2:6
Ver. 6. But of these, who seemed to be somewhat,.... Not the false brethren, but the Apostles James, Cephas, and John, who were Mybwvx, "men of great esteem": high in the opinion of all good men; not that they were looked upon to be more than human, as Simon Magus gave out that he was "some great one", and his followers thought him to be "the great power of God"; for such an extravagant conceit of these men was never entertained; nor were they thought to be something when they were nothing, for they really were somewhat; they were ministers of Christ, and stewards of the mysteries of grace; they were the Lord's ambassadors, and the apostles of the Lamb. However, says the apostle,
whatsoever they were; pote, "formerly", some time ago, which our version does not so fully express,
it maketh no matter to me, God accepteth no man's person. This is said, not by way of slight or contempt, but in vindication of himself, whom the false teachers endeavoured to lessen, by giving high encomiums of the apostles at Jerusalem. It looks as if they had upbraided the apostle with being a persecutor of the church before his conversion, when nothing of such a nature could be laid to the charge of these men, and therefore he was not to be set upon a level with them: to which he may be thought to reply in such manner as this, that as for himself, it is true, he had been an injurious person to the saints; and he was ready to own it, for his own humiliation, and to illustrate the grace of God in his conversion; and as these excellent men, what they were before their conversion, it was no concern of his; though, perhaps, was he disposed to inquire into their characters then, some blemishes might be found therein, as well as in his; but it is not what he and they had been, but what they now were: he could have observed, that they were persons formerly of a very low figure in life, of mean occupations, fishermen by employment, and very illiterate persons, when he was bred a scholar at the feet of Gamaliel; but he chose not to make such observations, he knew that God was no respecter of persons, nor was he influenced by any such external circumstances, but chose whom he pleased to such an high office; and that he, who of fishermen made them apostles, of a persecutor had made him one also. Or these false teachers perhaps had objected to him, that these valuable men had been with Christ from the beginning, were eyewitnesses of his majesty, heard the doctrines of the Gospel from his lips, and saw his miracles, had had a similar conversation with him, when he was a preacher of much later date, and could not pretend to such advantages, and therefore ought not to be equalled to them: his answer is, that whatever privileges of this kind they had enjoyed, as could not be denied but they were considerable, yet this mattered not, nor did it make any great difference between him and them; he had seen Christ too, though as one born out of due time; had received an immediate commission from him to preach his Gospel, and was appointed an apostle by him as they were, without any respect of persons: and whereas it might have been urged, that these men had entertained different sentiments from him formerly, concerning the observance of the law, he signifies he had nothing to do with that, to their own master they stood, to whom they must give an account, who, without respect of persons, will render to every man according to his works: and, adds he,
for they who seemed to be somewhat in conference added nothing to me; whatever opinions they formerly gave into, in their conversation with him, when he communicated the Gospel he preached to them, they found no fault with it; they did not go about to correct it; nor did they make any addition to it; the scheme of truths he laid before them, which had been the subject of his ministry, was so complete and perfect, containing the whole counsel of God, that they had nothing to add unto it; which shows the agreement between them, that he did not receive his Gospel from them, the perfection of his ministry, and that he was not a whit behind them in knowledge and gifts.
Galatians 2:7
Ver. 7. But contrariwise, when they saw that the Gospel,.... James, Cephas, and John, were so far from blaming or correcting anything in the apostle's ministry, or adding anything to it, that they highly approved of it; and as a token of their agreement with him and Barnabas, gave them the right hand of fellowship: the reasons of their so doing are inserted here, and in the following verse, and in the next to that: the reason here given is, because
they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was to Peter; by "the uncircumcision and circumcision" are meant the Gentiles and Jews; see Rom 2:26 by the Gospel of the one, and the Gospel of the other, two Gospels are not designed, for there is but one Gospel, and not another. Paul did not preach one Gospel unto the uncircumcised Gentiles, and Peter another to the circumcised Jews; but the same Gospel was preached by both, and is so called with respect to the different persons to whom it was preached by these apostles. The Apostle Paul was ordained a minister of the Gentiles, and he chiefly preached among them, though not to them only. Peter was principally employed among the Jews, though also as he had opportunity he sometimes preached to the Gentiles: however, the subject of both their ministrations was the Gospel, which is said to be "committed" to them, as a trust deposited in their hands, not by man, but by God; the management of which required both prudence and faithfulness, and which were eminently seen in these good stewards of the mysteries of God. This being observed by the apostles at Jerusalem, they came into an agreement that one part should discharge their ministry among the Gentiles, and the other among the Jews.
Galatians 2:8
Ver. 8. For he that wrought effectually in Peter,.... The Syriac version renders it, "he who exhorted Peter to"; the Arabic version is, "he who strengthened Peter in"; the Spirit of God is meant, who filled Peter with such eminent gifts, and inspired him with so much zeal and resolution
to the apostleship of circumcision, to discharge his office as an apostle among the Jews; and who wrought by him such wonderful works for the confirmation of it, as curing the man that was lame from his birth, striking Ananias and Sapphira dead for telling lies, and raising Dorcas from the dead, and communicating miraculous gifts by the imposition of his hands; and which same Spirit also made his ministrations effectual to the conversion of a large number of souls, as of three thousand by one sermon.
The same was mighty in me towards the Gentiles. The Spirit of God wrought as effectually in, and by him, as in Peter; filled him with extraordinary gifts for the discharge of his work among the Gentiles, and inspired him with equal zeal, constancy, and intrepidity of mind; wrought as many miracles by him to confirm his mission; such as striking blind Elymas the sorcerer, healing the cripple at Lystra, raising Eutychus from the dead, with many other signs and wonders wrought by him among the Gentiles, through the power of the Spirit of God, whereby they became obedient by word and deed. The same Spirit also accompanied the Gospel preached by him, to the conversion of multitudes, by which means many famous churches were founded and raised among the Gentiles; and this is another reason which induced the apostles at Jerusalem to take Paul and Barnabas into an association with them.
Galatians 2:9
Ver. 9. And when James, Cephas, and John,.... These are the persons all along designed, though not till now named. James was the brother of our Lord, the son of Alphaeus, who wrote the epistle that goes by his name, made that famous speech in the synod at Jerusalem,
Ac 15:13, presided in that church, was a man of great holiness, and much esteemed of by the saints, and had a good report of them that were without. Cephas is Simon Peter. This name was given him by Christ, Joh 1:42 and in the Syriac language signifies a "stone", as Peter does in the Greek, to which our Lord alludes, Mt 16:18. John was the evangelist, and the same that wrote the epistles, was the beloved disciple, and who outlived all the rest:
who seemed to be pillars; not as the Arabic version, "who thought themselves such", but were esteemed so by others, and very rightly. They were pillars among the apostles of the highest note and greatest eminence among them; they were the very chief of the apostles; for though they were all in the same office, and had the same commission, and were employed in the same work, yet there were some who made a greater figure than others, as these did, and are therefore called pillars; they were more conspicuous, and to be observed, and taken notice of, than the rest; they were pillars in the church, set in the highest place there, and the ornaments of it; see Pr 9:1. They are called so for their constancy and stability in preaching the Gospel, and suffering for the sake of Christ; they were steadfast and immoveable in his work, nor could they be shaken or deterred from it by the menaces, reproaches, and persecutions of men; and they were the means of supporting others that were feeble minded, and of defending and maintaining the truths of the Gospel; and were set, as Jeremiah was, as a defenced city, an iron pillar, and brazen walls against all the enemies of Christ, and his Gospel; and were, as the church is said to be, "the pillar and ground of truth". The apostle may have respect to the titles of this kind which were bestowed on the Jewish doctors. It is said {d},
"when R. Jochanan ben Zaccai was sick, his disciples went in to visit him; and when he saw them, he began to weep; his disciples said to him, lamp of Israel, ynymyh dwme, "the right hand pillar", &c. why dost thou weep?''
So another of their Rabbins is said {e} to be
"one of the walls, ydwmew, "and pillars" of the school.''
The character better agrees with these eminent apostles, who when they
perceived the grace that was given unto me; meaning not so much the grace of the Spirit of God that was wrought in him, or the good work of grace upon his soul, with which the church at Jerusalem, and the apostles there, had been made acquainted some years before; but the grace and high favour of apostleship, which was conferred upon him, and all those extraordinary gifts of grace, whereby he was qualified for the discharge of it; and particularly the efficacy and success of his ministry through the grace of God which went along with it, and was so visible in it:
they gave to me and Barnabas the right hands of fellowship; as a token of a covenant or agreement between them; they took them, as it were, into partnership with them, admitted them as apostles into their society, and gave their full consent, particularly to this article,
that we, Paul and Barnabas,
should go unto the Heathen, preach among the Gentiles;
and they, Peter, and those that were with him,
unto the circumcision, and discharge their office among the Jews; and, to show their joint agreement, used the above rite; and which ceremony was used as among other nations {f}, so with the Jews, when covenants were made, or partnership was entered into; see Le 6:2 where the phrase, ey tmwvtb, "in putting of the hand", and which we render in fellowship, is, both by Onkelos, and Jonathan ben Uzziel, rendered aky twptwvb, "in fellowship of the hand", or "by the right hand of fellowship"; that being given in token of their agreement and consent to be partners together, to which the allusion seems to be here; or to the making of proselytes, to whom they "stretch out the hand" to bring them under the wings of the Shekinah {g}, or in token of their being proselytes.
{d} T. Bab. Beracot, fol. 28. 2. {e} Ganz Tzemach David, par. 1. fol. 46. 1. {f} Alex. ab Alex. Genial. Dier. l. 2. c. 19. Cormel. Nepos, l. 2. c. 8. Gale's Court of the Gentiles, part 2. book 2, c. 6. sect. 9. & c. 9. sect. 3. {g} Vajikra Rabba, sect. 2. fol. 147. 4.
Galatians 2:10
Ver. 10. Only they would that we should remember the poor,.... Not in a spiritual sense, as some have thought, though these the apostle was greatly mindful of; but properly and literally the poor as to the things of this world; and may design the poor in general, everywhere, in the several churches where they should be called to minister, and particularly the poor saints at Jerusalem; who were become such, either through the frequent calamities of the nation, and a dearth or scarcity of provisions among them, and which affected the whole country; or rather through the persecutions of their countrymen, who plundered them of their goods for professing the name of Christ; or it may be through their having given up all their substance into one common stock and fund, as they did at first, and which was now exhausted, and that in a great measure by assisting out of it the preachers who first spread the Gospel among the Gentiles; so that it was but just that they should make some return unto them, and especially for the spiritual favours they received from them, as the Gospel, and the ministers of it, which first went out of Jerusalem: the "remembering" of them not only intends giving them actual assistance according to their abilities, which was very small, but mentioning their case to the several Gentile churches, and stirring them up to a liberal contribution:
the same which I also was forward to do; as abundantly appears from his epistles to the churches, and especially from his two epistles to the Corinthians. Now since the apostles at Jerusalem desired nothing else but this, and said not a word concerning the observance of the rites and ceremonies of the law, and neither found fault with, nor added to the Gospel the apostle communicated to them, it was a clear case that there was an entire agreement between them, in principle and practice, and that he did not receive his Gospel from them.
Galatians 2:11
Ver. 11. But when Peter was come to Antioch,.... The Alexandrian copy, and others, and the Vulgate Latin, Syriac, and Ethiopic versions, instead of "Peter", read "Cephas", who, by some ancient writers, is said to be not Peter the Apostle, named Cephas by Christ, but one of the seventy disciples. So Clemens {h} says, that Cephas, of whom Paul speaks, that when he came to Antioch he withstood him to his face, was one of the seventy disciples who had the same name with Peter the Apostle: and Jerom says {i} that there were some who were of opinion, that Cephas, of whom Paul writes that he withstood him to his face, was not the Apostle Peter, but one of the seventy disciples called by that name: but without any manner of foundation; for the series of the discourse, and the connection of the words, most clearly show, that that same Cephas, or Peter, one of the twelve disciples mentioned, Ga 2:9, with James and John, as pillars, is here meant. Our apostle first takes notice of a visit he made him, three years after his conversion, Ga 1:18, when his stay with him was but fifteen days, and, for what appears, there was then an entire harmony between them; fourteen years after he went up to Jerusalem again, and communicated his Gospel to Peter, and the rest, when they also were perfectly agreed; but now at Antioch there was a dissension between them, which is here related. However, the Papists greedily catch at this, to secure the infallibility of the bishops of Rome, who pretend to be the successors of Peter, lest, should the apostle appear blameworthy, and to be reproved and opposed, they could not, with any grace, assume a superior character to his: but that Peter the Apostle is here designed is so manifest, that some of their best writers are obliged to own it, and give up the other as a mere conceit. When Peter came to Antioch is not certain; some have thought it was before the council at Jerusalem concerning the necessity of circumcision to salvation, because it is thought that after the decree of that council Peter would never have behaved in such a manner as there related; though it should be observed, that that decree did not concern the Jews, and their freedom from the observance of the law, only the Gentiles; so that Peter and other Jews might, as it is certain they did, notwithstanding that, retain the rites and ceremonies of the law of Moses; and according to the series of things, and the order of the account, it seems to be after that council, when Paul and Barnabas returned to Antioch, and with others continued there for some time, during which time Peter came thither; see Ac 15:30 and the following contention happened,
I withstood him to the face: not in show, and outward appearance only, as some of the ancients have thought, as if this was an artifice of the apostle's, that the Jews, having an opportunity of hearing what might be said in favour of eating with the Gentiles, might be convinced of the propriety of it, and not be offended with it: but this is to make the apostle guilty of the evil he charges Peter with, namely, dissimulation; no, the opposition was real, and in all faithfulness and integrity; he did not go about as a tale bearer, whisperer, and backbiter, but reproved him to his face, freely spoke his mind to him, boldly resisted him, honestly endeavoured to convince him of his mistake, and to put a stop to his conduct; though he did not withstand him as an enemy, or use him with rudeness and ill manners; or as Jannes and Jambres withstood Moses, and false teachers resist the truth; but as a friend and an apostle, and in an amicable manner, and yet with all uprightness: his reason for it was,
because he was to be blamed; some read it, "was blamed", or "condemned", either by others, by the Jews, for his going into Cornelius's house formerly; but what has this to do with the present case? or by those who lately came from James to Antioch, for his eating with the Gentiles there; yet this could be no reason for the apostle's withstanding him, but rather a reason why he should stand by him; or he was condemned by himself, self-condemned, acting contrary to the sentiments of his mind, and what he had declared in the council at Jerusalem; though it is best to render the word, to be blamed, which shows that the apostle did not oppose him for opposition sake, rashly, and without any foundation; there was a just reason for it, he had done that which was culpable, and for which he was blameworthy; and what that was is mentioned in the next verse.
{h} Apud Euseb. Eccl. Hist. l. 1. c. 12. {i} In loc.
Galatians 2:12
Ver. 12. For before that certain came from James,.... The Lord's brother, mentioned before with Cephas and John, who resided at Jerusalem, from whence these persons came; and who are said to come from James, because they came from the place and church where he was, though, it may be, not sent by him, nor with his knowledge. They were such as professed faith in Christ; they were "judaizing" Christians believing in Christ, but were zealous of the law. Now before the coming of these persons to Antioch,
he, Peter,
did eat with the Gentiles; which is to be understood, not of eating at the Lord's table with them, but at their own tables: he knew that the distinction of meats was now laid aside, and that nothing was common and unclean of itself, and that every creature of God was good, and not to be refused if received with thankfulness; wherefore he made use of his Christian liberty, and ate such food dressed in such manner as the Gentiles did, without any regard to the laws and ceremonies of the Jews; and in this he did well, for hereby he declared his sense of things, that the ceremonial law was abolished, that not only the Gentiles are not obliged to it, but even the Jews were freed from it, and that the observance of it was far from being necessary to salvation: all which agreed with the preaching and practice of the Apostle Paul, and served greatly to confirm the same, and for this he was to be commended: nor is this mentioned by way of blame, but for the sake of what follows, which was blameworthy:
but when they were come he withdrew and separated himself; not from the church, and the communion of it, for then he had been guilty of schism, but from private conversation with the Gentiles: he did not visit them in their own houses, and sit down at table and eat with them, as he was wont to do; which argued great inconstancy and instability, very unbecoming one that seemed to be, and was a pillar in the church of God, as well as much dissimulation, for he knew better than he acted; his conduct did not agree with the true sentiments of his mind, which he covered and dissembled; and which must be very staggering to the believing Gentiles, to see so great a man behave in such a manner towards them, as if they were persons not fit to converse with, and as if the observance of Jewish rites and ceremonies was necessary to salvation. What induced him to take such a step was, his
fearing them which were of the circumcision: that is, the circumcised Jews, who professed faith in Christ, and were just now come from Jerusalem; not that he feared any danger from them; that they would abuse his person, or take away his life; but he might either fear he should come under their censure and reproofs, as he formerly had for going to Cornelius, and eating with him and his; or lest that they should be offended with him, and carry back an ill report of him, as not acting up to his character as an apostle of the circumcision. This led him into such a conduct; so true is that of the wise man, that "the fear of man bringeth a snare", Pr 29:25.
Galatians 2:13
Ver. 13. And the other Jews dissembled likewise with him,.... Not the men that came from James, for they never acted otherwise, and therefore could not be said to dissemble; but the Jews that were members of this church at Antioch from the beginning; or who came along with Paul and Barnabas, and stayed with them there; see
Ac 15:35 and who before had ate with the Gentiles, as Peter; but being under the same fear he was, and influenced by his example, concealed their true sentiments, and acted the very reverse of them, and of their former conduct:
insomuch that Barnabas also was carried away with their dissimulation; so good a man as he was, full of faith, and of the Holy Ghost; who had been a companion of the Apostle Paul's in his travels among the Gentiles, had greatly assisted him in preaching the Gospel to them, was a messenger with him at the council in Jerusalem, heard the debates of that assembly, and the issue of them, returned with him to Antioch, and was one with him both in principle and practice; and yet so forcible was the example of Peter, and the other Jews, that, as with a mighty torrent, he was carried away with it, and not able to withstand it; such is the force of example in men who are had in great veneration and esteem: wherefore it becomes all persons, particularly magistrates, masters of families, and ministers of the Gospel, to be careful what examples they set, since men both of grace and sense are much influenced by them.
Galatians 2:14
Ver. 14. But when I saw that they walked not uprightly,.... Or "did not foot it aright"; or "walked not with a right foot": they halted, as the Jews of old did, between two opinions, being partly for God, and partly for Baal; so these seemed, according to their conduct, to be partly for grace, and partly for the works of the law; they seemed to be for joining Christ and Moses, and the grace of the Gospel, and the ceremonies of the law together; they did not walk evenly, were in and out, did not make straight paths for their feet, but crooked ones, whereby the lame were turned out of the way; they did not walk in that sincerity, with that uprightness and integrity of soul, they ought to have done:
nor according to the truth of the Gospel; though their moral conversations were as became the Gospel of Christ, yet their Christian conduct was not according to the true, genuine, unmixed Gospel of Christ; which as it excludes all the works of the law, moral or ceremonial, from the business of justification and salvation, so it declares an entire freedom from the yoke of it, both to Jews and Gentiles. Now when, and as soon as this was observed, the apostle, without any delay, lest some bad consequences should follow, thought fit to make head against it, and directly oppose it:
I said unto Peter before them all. The Alexandrian copy, and others, and the Vulgate Latin, Syriac, and Ethiopic versions, read "Cephas", as before. The reproof was given personally and principally to Peter, though Barnabas and others were concerned with him, because he was the first in it, the chief aggressor, who by his example led on the rest; and this was given publicly before Barnabas, and the other Jews that dissembled with him, and for their sakes as well as his; before the Jews that came from James for their instruction and conviction, and before all the members of the church at Antioch, for the confirmation of such who might be staggered at such conduct; nor was this any breach of the rule of Christ, Mt 28:15 for this was a public offence done before all, and in which all were concerned, and therefore to be rebuked in a public manner: and which was done in this expostulatory way,
if thou being a Jew; as Peter was, born of Jewish parents, brought up in the Jews' religion, and was obliged to observe the laws that were given to that people:
livest after the manner of Gentiles, and not as do the Jews; that is, he had done so, he had ate with the Gentiles, and as the Gentiles did, without regarding the laws and ceremonies of the Jews relating to meats and drinks; being better informed by the Spirit of God, that these things were not now obligatory upon him, even though he was a Jew, to whom these laws were formerly made:
why compellest thou the Gentiles to live as do the Jews? he asks him, with what conscience, honour, and integrity, with what consistency with his own principles and former practice, he could compel, not by force, nor, it may be, even by persuasions and exhortations, but by his example, which was very strong and powerful, the Gentiles, to whom these laws were never given, and to observe which they never were obliged; how he could, I say, make use of any means whatever to engage these to comply with Jewish rites and ceremonies. The argument is very strong and nervous; for if he, who was a Jew, thought himself free from this yoke, and had acted accordingly, then a Gentile, upon whom it was never posed, ought not to be entangled with it: and in what he had done, either he had acted right or wrong; if he had acted wrong in eating with the Gentiles, he ought to acknowledge his fault, and return to Judaism; but if right, he ought to proceed, and not by such uneven conduct ensnare the minds of weak believers.
Galatians 2:15
Ver. 15. We who are Jews by nature,.... I Paul, and you Peter and Barnabas, and the rest of the Jews at Antioch. Some are Jews by grace, in a spiritual sense, as all are that are Christ's, that are true believers in him, that are born again, and have internal principles of grace formed in their souls, of whatsoever nation they be; see Ro 2:28. Others become Jews by being proselytes to the Jewish religion: such were the Jews, devout men, out of every nation under heaven, that were dwelling at Jerusalem, when the Spirit was poured down on the apostles on the day of Pentecost, Ac 2:5, but these here spoken of were such as were Jews by birth; they were born so, were descended of Jewish parents, and from their infancy were brought up in the Jewish religion, and under the law of Moses, and in the observance of it:
and not sinners of the Gentiles: Mleih twmwa yevr, "the wicked of the nations of the world", as the {l} Jews call them. Not but that the Jews also were sinners both by nature and practice, were involved in the guilt of sin, under the power of it, and defiled with it, as the apostle elsewhere most fully proves: nor is this said with regard to the vain opinion the Jews had of themselves, as very holy and righteous persons, who in their own apprehension needed neither repentance nor remission; and who looked upon the Gentiles as very unholy and unfit for conversation with them: but this more particularly respects that part of the character of the Heathens, that they were without the law, and were under no restraints, but lived in all manner of wickedness, without hope and God in the world, and so were notorious sinners, filled with all unrighteousness, profligate and abandoned to every evil work, and are therefore called emphatically "sinful men", Lu 24:7. And indeed the word eynov, Gentiles, among themselves is sometimes used for
merov ti povhrotaton, "a certain most wicked part" of Gentiles in a city {m}, and so may here design such who lived the most dissolute lives and conversations, to which the Jews are opposed, who had a written law, and were under a better regulation and discipline. The reason of this description, both in the positive and negative branch of it, is to observe, that since they, the apostles, and others, who were born Jews, and so under the law of Moses, and, until Christ came, were under obligation to observe it, but had now relinquished it, and wholly and alone believed in Christ for righteousness and life; then it was the most unreasonable thing in the world, by any means whatever, to lead the Gentiles, who never were under the law, to an observance of it.
{l} Mattanot Cehunah in Vajikra Rabba, fol. 164. 3. {m} Harpocratian. Lex. p. 93.
Galatians 2:16
Ver. 16. Knowing that a man is not justified by the works of the law,.... That is, Peter, Paul, Barnabas, and other believing Jews knew this, and that from the law itself, which requires perfect and sinless obedience, and accuses, holds guilty, and adjudges to condemnation and death for the least failure, both as to matter or manner of duty; and from the prophets, which declare that by the deeds of the law no flesh can be justified in the sight of God, and who bear witness to the doctrines of remission of sin, and justification by the righteousness of Christ; and from the Gospel, in which this truth is most clearly revealed; and from the illumination of the blessed Spirit, who led them into all truth; and from the revelation of Jesus Christ they were favoured with; and from their own experience, being fully convinced of the exceeding sinfulness of sin, the insufficiency of their own righteousness, and of the necessity, suitableness, and fulness of the righteousness of Christ. By "the works of the law" are meant, not only obedience to the ceremonial law, though this is included, but also to the moral law; for it can hardly be thought, that the men the apostle opposes could ever dream of justification by their compliance with the rituals of the ceremonial law if they believed there could be no justification by their obedience to the moral law; for if there is no justification by the latter, there can be none by the former: the words are therefore to be taken in the largest sense, as rejecting all works of the law, of whatsoever kind, from justification in the sight of God; and such works are designed, as are performed by sinful men in and of themselves, otherwise men are justified by the works of the law as performed by Christ in their room and stead, but not by any as performed by themselves, for at best they are very imperfect, and so cannot justify; they are opposed to the grace of God, to which the justification of a sinner is always ascribed, and therefore cannot be by works; such a scheme would disannul the death of Christ, and promote boasting in men, and indeed is impracticable and impossible:
but by the faith of Jesus Christ; not by that faith, which Christ, as man, had in God, who promised him help, succour, and assistance, and for which he, as man, trusted in him, and exercised faith upon him; but that faith of which he is the object, author, and finisher; and not by that as a cause, for faith has no causal influence on the justification of a sinner; it is not the efficient cause, for it is God that justifies; nor the moving cause, or which induces God to justify any, for that is his own free grace and good will; nor the meritorious or procuring cause, for that is the obedience and bloodshed of Christ; nor is faith the matter of justification; it is not a justifying righteousness; it is a part of sanctification; it is imperfect; as an act it is a man's own, and will not continue for ever in its present form, nature, and use; and is always distinguished from the righteousness of God, by which we are justified, which is perfect, is another's, and will last for ever. Men are not justified by faith, either as an habit, or an act; not by it as an habit or principle, this would be to confound justification and sanctification; nor as an act, for as such it is a man's own, and then justification would be by a man's works, contrary to the Scripture: but faith is to be taken either objectively, as it relates to Christ, the object of it, and his justifying righteousness; or as it is a means of receiving and apprehending Christ's righteousness; the discovery of it is made to faith; that grace discerns the excellency and suitableness of it, approves of it, rejects a man's own, lays hold on this, and rejoices in it:
even we have believed in Jesus Christ; we who are Jews by nature, being fully apprized that there is no justification by the works of the law, but by the righteousness of Christ, received by faith, have quited all confidence in our own works, and are come to Christ, and believe in him, not only as the Messiah, but as the Lord our righteousness:
that we might be justified by the faith of Christ, and not by the works of the law; not that faith, as before observed, has any causal influence on justification. These Jews did not believe in Christ, in order by their believing to procure their justification before God, and acceptance with him, but that they might receive, by faith, this blessing from the Lord in their own conscience, and enjoy the comfort of it, and all that spiritual peace which results from it, and which they could not find in the works of the law:
for by the works of the law shall no flesh be justified; reference seems to be had to Ps 143:2 and contains a reason why these believing Jews relinquished Moses in his law, in whom they formerly trusted, and looked to, and depended on for their justification, because that by obedience to the law of works no sinful mortal man can be justified in the sight of God,
Galatians 2:17
Ver. 17. But if while we seek to be justified by Christ,.... As they did, and not only sought for, but obtained what they sought for, because they sought for it at the hands of Christ, and not as it were by works, but by faith, even a justifying righteousness in him.
We ourselves also are found sinners; that is, either we should be so, were we not to rest here, but seek to join our own works with Christ's righteousness for our justification, and so make Christ the minister of sin, of an imperfect righteousness, which cannot justify, which God forbid should ever be done by us; or we are reckoned sinners by you, judaizing Christians, for leaving the law, and going to Christ for righteousness; and if so, Christ must be the minister of sin, for he has directed and taught us so to do; but God forbid that any such thing should be said of him: or if we are still sinners, and unjustified persons, notwithstanding we seek to Christ to be justified by him, but need the law, and the works of it to justify us, then Christ, instead of being a minister of righteousness, is a minister of the law, the strength of sin, which accuses for it, and is the ministration of condemnation and death on account of it, which God forbid should ever be: or this is an objection of the adversary to the doctrine of free justification by the righteousness of Christ, as if it made void the law, discouraged the performance of good works, opened a door to licentiousness that men might continue sinners, and live as they wish, being under no restraints of the law, or under obligation to obedience it, and by such doctrine make
Christ the minister of sin; who hereby teaches men to live in sin, and in the neglect of duty; to which the apostle answers,
God forbid; as holding such consequences in the utmost abhorrence and detestation; see Ro 6:1.
Galatians 2:18
Ver. 18. For if I build again the things which I destroyed,.... Which must be understood not of good things, for formerly he destroyed the faith of the Gospel, at least as much as in him lay, and now he built it up, established, and defended it; in doing which he did no evil, or made himself a transgressor, but the reverse; he showed himself a faithful minister of Christ: but of things not lawful, such as the rites and ceremonies of the law of Moses, which were now abrogated, and he had declared to be so all over the Gentile world; and therefore should he go about to establish these things as necessary to salvation, or teach men to join the observance of them with Christ's righteousness for justification, then, says he,
I make myself a transgressor: for he could not be otherwise, be the case how it would with respect to the abrogation, or non-abrogation of the law; for if the law was not abolished, then he made himself a transgressor of it; by neglecting it himself, and teaching others to do so; and if it was abolished, then it must be criminal in him to enforce the observance of it as necessary to a sinner's justification before God. Now though the apostle transfers this to himself, and spoke in his own person to decline all invidious reflections and characters; yet he tacitly regards Peter, and his conduct, who had been taught by the vision the abrogation of the ceremonial law, and acted accordingly by conversing and eating with the Gentiles, and had declared that law to be an insupportable yoke of bondage, which the Gentiles were not obliged to come under; and yet now, by his practice and example, built up and established those very things he had before destroyed, and therefore could not exculpate himself, from being a transgressor: or these things may regard sins and immoralities in life and conversation; and the apostle's sense be, that should he, or any other, take encouragement to sin from the doctrine of free justification by the righteousness of Christ, as if he was the author and minister of sin, and allowed persons in it; this would be to establish sin, which the righteousness of Christ justifies from, and engage in a living in sin, to which, by Christ's righteousness, they are dead unto; than which, nothing can be, a greater contradiction, and which must unavoidably make them not only transgressors of the law, by sinning against it, but apostates, as the word parabathv here used signifies, from the Gospel; such must act quite contrary to the nature, use, and design of the Gospel in general, and this doctrine in particular, which teaches men to deny ungodliness and worldly lusts, and that being dead to sin, they should live unto righteousness.
Galatians 2:19
Ver. 19. For I through the law am dead to the law,.... The apostle further replies to the objection against the doctrine of justification, being a licentious one, from the end of his, and other believers, being dead to the law: he owns he was dead unto it, not in such sense as not to regard it as a rule of walk and conversation, but so as not to seek for life and righteousness by it, nor to fear its accusations, charges, menaces, curses, and condemnation: he was dead to the moral law as in the hands of Moses, but not as in the hands of Christ; and he was dead to it as a covenant of works, though not as a rule of action, and to the ceremonial law, even as to the observance of it, and much more as necessary to justification and salvation: and so he became "through the law"; that is, either through the law or doctrine of Christ; for the Hebrew word hrwt, to which nomov answers, signifies properly doctrine, and sometimes evangelical doctrine, the Gospel of Christ; see Isa 2:3 and then the sense is, that the apostle by the doctrine of grace was taught not to seek for pardon, righteousness, acceptance, life, and salvation, by the works of the law, but in Christ; by the doctrine of the Gospel, which says, believe on the Lord Jesus Christ and thou shall be saved; he became dead to the law, which says, do this and live: or through the books of the law, and the prophets, the writings of the Old Testament, which are sometimes called the law, he learnt that righteousness and forgiveness of sins were only to be expected from Christ, and not the works of the law; things, though manifested without the law, yet are witnessed to by the law and prophets: or through the law of his mind, the principle of grace formed in his soul, he became dead to the power and influence of the law of works, he being no longer under the bondage of that, but under grace, as a governing principle in his soul: or the word law, here twice used, may signify one and the same law of works; and the meaning be, either that through Christ's fulfilling the law in his room and stead, assuming an holy human nature the law required, and yielding perfect obedience to it, and submitting to the penalty of it, he became dead to it; that is, through the body of Christ, see Ro 7:4 and through what he did and suffered in his body to fulfil it; or through the use, experience, and knowledge of the law, when being convinced of sin by it, and seeing the spirituality of it, all his hopes of life were struck dead, and he entirely despaired of ever being justified by it. Now the end of his being dead unto it, delivered from it, and being directed to Christ for righteousness, was, says he,
that I might live unto God; not in sin, in the violation of the law, in neglect and defiance of it, or to himself, or to the lusts of men, but to the will of God revealed in his word, and to his honour and glory; whence it most clearly follows, that though believers are dead to the law, and seek to be justified by Christ alone, yet they do not continue, nor do they desire to continue in sin, or indulge themselves in a vicious course of living, but look upon themselves as under the greater obligation to live soberly, righteously, and godly, in this present world.
Galatians 2:20
Ver. 20. I am crucified with Christ,.... Not literally, for so only the two thieves were crucified with him, but mystically; Christ was crucified for him in his room and stead, and so he was crucified with him, and in him, as his head and representative. Christ sustained the persons of all his people, and what he did and suffered was in their name, and on their account, and so they were crucified and suffered with him, as they are said to be buried with him, and to be risen with him, and to sit together in heavenly places in him. Moreover, their old man was crucified with him; when he was crucified, all their sins, the whole body of them, were laid upon him, and he bore them, and bore them away, destroyed and made an end of them; they received their mortal wound by his crucifixion and death, so as never to be able to have any damning power over them; and in consequence of this the affections and lusts are crucified, and the deeds of the body of sin mortified by the Spirit and grace of God, in regeneration and sanctification, so as not to have the dominion over them; the world is crucified to them, and they to the world; and this is another reason proving that justification by Christ is no licentious doctrine. This clause is, in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions, put at the end of the preceding verse.
Nevertheless I live; which is to be understood, not of his natural, but of his spiritual life; the life of justification he lived, by faith, on the righteousness of Christ; and the life of sanctification which he had from Christ, by the quickening influences of his Spirit, by virtue of which he walked in newness of life. The believer is a mere paradox, he is dead to the law, and "yet lives" to God; he is crucified with Christ, and yet lives by him; yea, a crucified Christ lives in him.
Yet not I; not the same I as before, but quite another man, a new creature: he did not now live as in his state of unregeneracy, and whilst in Judaism; he was not now Saul the blasphemer, the persecutor, and injurious person; nor did he now live Saul the Pharisee: or the life he had was not of his own obtaining and procuring; his life of righteousness was not of himself, but Christ; his being quickened, or having principles of life and holiness implanted in him, was not by himself, but by the Spirit; and the holy life and conversation he lived was not owing to himself, to his power and strength, but to the grace of God; or it was not properly himself, or so much he that lived,
but Christ liveth in me: who was not only the author and maintainer of his spiritual life, but the life itself; he was formed in his soul, dwelt in his heart, was united to him, was one with him, whence all vital principles and vital actions sprung, and all the communion and comforts of a spiritual life flowed.
And the life which I now live in the flesh; in the body, whilst in this mortal state, whereby he distinguishes that spiritual life he had from Christ, and through Christ's living in him, both from the natural life of his body, and from that eternal life he expected to live in another world; and which, he says,
I live by the faith of the Son of God; meaning, not that faith which Christ, as man, had, but that of which he is the author and object, by which the just man lives; not upon it, for the believer does not live upon any of his graces, no, not upon faith, but by faith on Christ, the object; looking to him for pardon, righteousness, peace, joy, comfort, every supply of grace, and eternal salvation: which object is described as "the Son of God"; who is truly God, equal with his Father; so that he did not live upon a creature, or forsake the fountain of living waters, but upon the only begotten Son of God, who is full of grace and truth: of whom he further says,
who loved me; before the foundation of the world, from everlasting, prior to his love to him; and freely, without any regard to worth or merit, and though he was a blasphemer and a persecutor; and him personally, and particularly, in a distinguishing manner, of which he had a special knowledge and application by the Spirit of God; and was a reason and argument constraining him, and prevailing on him to live to him who loved him, and died for him, or, as he adds,
and gave himself for me; his whole self, his soul and body, as in union with his divine person, into the hands of justice, and unto death, in his room and stead, as an offering and sacrifice for sin, and which he did freely and voluntarily; and is a strong and full proof of his love to him. Now though Christ gave his life a ransom for many, and himself for his whole church, and all the members of his mystical body, yet the apostle speaks of this matter as singularly respecting himself, as if almost he was the only person Christ loved and died for; which shows that faith deals with Christ not in a general way, as the Saviour of the world, but with a special regard to a man's self: this is the life of faith; and these considerations of the person, love, and grace of Christ, animate and encourage faith in its exercises on him.
Galatians 2:21
Ver. 21. I do not frustrate the grace of God,.... Or "cast it away", as the Vulgate Latin version reads it; or "deny it", as the Syriac and Arabic; or "despise, reject, and make it void", as other versions; meaning either the grace of the Son of God in giving himself for him, just mentioned by him; or the particular doctrine of grace, justification, he is speaking of, as proceeding from the grace of God, upon the foot of the righteousness of Christ; or the whole Gospel, all and each of which would be denied, despised, rejected, made null and void, be in vain, fallen and departed from, should justification be sought for by the works of the law: but this the apostle did not do, and therefore did not frustrate the grace of God: which to do would be to act the most ungenerous and ungrateful part to God, and Christ, and to that love and grace which are so largely displayed in the free justification of a sinner.
For if righteousness come by the law; if a justifying righteousness is to be attained unto by the works of the law, or men can be justified by their obedience to it,
then Christ is dead in vain; there was no necessity for his dying: he died without any true reason, or just cause; he died to bring in a righteousness which might have been brought in without his death, and so his blood and life might have been spared, his sufferings and death being entirely unnecessary; which to say is to cast contempt upon the wisdom, love, and grace of God in this matter, and to offer the greatest indignity to the person, character, sufferings, and death of Christ. Wherefore it may be strongly concluded, that there is no righteousness by the law of works, nor to be attained that way, otherwise Christ had never died; and that justification is solely and alone by his righteousness.