ledge is not always of itself sufficient to prevent one from falling into sin: as his denying his master on a former occasion, sheweth that the resolutions which even good men form, are not constantly followed with the performance of the duty resolved on: But that in every case, the assistance of God is necessary, to OLD TRANSLATION. CHAP. II. 1 Then four teen years after, I went up again to Jerusalem, with Barnabas, and took Titus with me also. 2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run in vain. GREEK TEXT. 1 Επειτα δια δεκατεσσα ρων ετων παλιν ανεβην εις Ἱεροσολυμα μετα Βαρνάβα, συμπαραλαβων και Τίτον. 2 Ανεβην δε κατα αποκαλυψιν, και ανεθεμην αυτοίς το ευαγγελιον ὁ κηρυσσω εν τοις εθνεσι κατ' ιδίαν δε τοις δοκουσι, μη πως εις κενον τρεχω, η εδραμον. Ver. 1.-1. Then within fourteen years. As the clause, chap. i. 18. Then after three years, signifies three years after Paul's conversion, it is reasonable to think, that the clause, within fourteen years, in this verse, signifies within fourteen years from his conversion. Saul's conversion happened in the end of A. D. 36. or in the beginning of the year 37. Wherefore, his going up to the council of Jerusalem within fourteen years after his conversion, fixes the date of the council to A. D. 49. See Paul's life, Proofs and Illustrations, v. ix.—In this account of himself, the apostle passes over what happened in the period between his going from Jerusalem into the regions of Syria and Cilicia, three years after his conversion, and his coming up to Jerusalem here mentioned. But Luke in his history of the Acts, has supplied that omission. For he informs us, that Saul remained in Cilicia and its neighbourhood, till Barnabas came to him and carried him to Antioch. At Antioch they abode a whole year, Acts xi. 26. after which they went to Jerusalem with the alms, ver. 30. and having finished that service, they returned to Antioch, Acts xii. 25. and abode till they were sent forth by the Holy Ghost to preach to the Gentiles, Acts xiii. 2.-From the account which Luke hath given of that journey, we learn that they went through many countries of the Lesser Asia, and planted churches in various cities; then returned to Antioch, and abode long time with the disciples, Acts xiv. 28. till on this occasion they went up to Jerusalem with Titus, as the apostle here relates. Paul therefore, having been at Jerusalem with the alms before he went with Titus, the word warı, again, signifies simply the repetion of the journey, without marking whether it was the second or the third, render one's knowledge of what is right, and his purpose to do it, effectually in practice: And that the person who hath made the greatest proficiency in knowledge and virtue, ought to be diffident of himself and humble, agreeably to Solomon's maxim, Prov. xxviii. 14. Happy is the man who feareth alway. NEW TRANSLATION. CHAP. II. 1 Then, (dia, 117.) within fourteen years, I went up again to Jerusalem, with Barnabas, taking with ME Titus also. 2 And I went up (xт α) by revelation, and communicated to them the gospel which I preach () to the Gentiles; but privately to them who were of reputation, 2 lest perhaps I should run, er had run in vain. 3 COMMENTARY. CHAP. II. 1 Then within fourteen years from my conversion, I went up again to Jerusalem with Barnabas, taking with me Titus also, one of the idolatrous Gentiles whom I had converted, (ver. 3.) 2 And I then went up by the direction of Christ; and after declaring in public, the success of my ministry, I explained to the apostles, the gospel which I preach to the Gentiles: But to avoid offence, I did it privately to them who were of greatest reputation, namely, Peter, James, and John, (ver. 4.) lest perhaps, being suspected to preach differently from them, my future and past labours might become useless. since his conversion. In his second journey with the alms, it is probable he saw none of the apostles. For we are told the brethren of Antioch sent their alms, not to the apostles, but to the elders, by the hands of Barnabas and Saul, Acts xi. 30. Ver. 2.-1. I went up by revelation. This circumstance shews, that the occasion of the present journey was of great importance. We may therefore believe it was the journey, which at the desire of the church at Antioch, Paul and Barnabas undertook for the purpose of consulting the apostles and elders in Jerusalem, concerning the circumcision of the converted proselytes, of which Luke has given an account, Acts xv. See Pref. to Galat. sect. 4.That question having occasioned great dissentions at Antioch, and the very existence of the gospel depending on its decision, it was necessary to determine it in the most public and authentic manner. Now of all the methods that could be devised for that purpose, to consult the apostles, the elders, and the church of Jerusalem, was certainly the most effectual. For if after due deliberation on the question, they declare the Gentile proselytes free from the law of Moses, as a term of their salvation, their decision would have great weight with the whole body of the disciples. Besides, as the 3 But neither Titus, who 3 Αλλ' ουδε Τιτος ὁ συν was with me, being a εμοι, Έλλην ων, ηναγκάσθη Greek, was compelled to περιτμηθηναι. be circumcised. 4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage. 4 Δια δε τους παρείσακτους ψευδαδέλφους οιτινες παρεισ ήλθον κατασκοπήσαι την ελευθερίαν ἡμων ἣν εχομεν εν Χριςῳ Ιησου, ἵνα ἡμας καταδουλωσωνται decision of that venerable assembly, was to be founded on the witness which the Holy Ghost had borne to Cornelius, and the other uncircumcised Gentiles who were with him, by falling on them while Peter was speaking to them, Acts x. 44. as he fell on the one hundred and twenty at the beginning, Acts ii. 4. the assembling of the apostles, and elders, and brethren, in so solemn a manner to decide this question, would be of great benefit to the church in after ages; because the descent of the Holy Ghost on the first Gentile converts, being mentioned as the ground of their decision, the truth of that great miracle would, by the united testimony of such a multitude of credible witnesses, be put beyond all doubt. This observation throws a beautiful light on the expression in the decree, Acts xv. 28. It seemed good to the Holy Ghost, and to us : It seemed good to the Holy Ghost, who hath borne witness to the uncircumcised Gentiles, by shedding down his gifts upon them, and to us, who have rightly interpreted the import of that witness. In this view, the elders and brethren are mentioned with great propriety in the decree, along with the apostles, Acts xv. 23. They, as well as the apostles, were certainly informed of the effusion of the Spirit on the uncircumcised Gentiles, and were well qualified to attest that extraordinary event. The advantages which would attend the decision of this question, by the apostles, elders, and brethren, in Jerusalem, being so great, that method was suggested by revelation to Paul. And he having communicated it to the church at Antioch, they sent him and Barnabas to Jerusalem, to lay the matter before the apostles and brethren. Wherefore, though Paul was sent by the church at Antioch, yet if they were directed by a revelation made to Paul, to send him, he might justly say, He went up by revelation. Some are of opinion, that the journey to Jerusalem, of which the apostle speaks in this passage, was posterior to the council. But as there is no evidence that Paul and Barnabas travelled together any more after they returned to Antioch from the council, but rather evidence to the contrary, Acts xv. 39. that opinion cannot be admitted.-Beza thought this a journey not mentioned in the Acts, but which Paul and Barnabas made to Jerusalem, after carrying the alms, and before they went to the council. His opinion he founds on this, that Peter could not have refused to eat with the Gentiles, posterior to the council, as he is represented by Paul to have done after this journey. But the answer is, Peter's behaviour did not proceed from igno 3 However, (de, 110.) not even Titus, who was with me, (wy, 16.) though a Greek, was compelled1 to be circumcised, 4 (Ala de, 102.) on account even of1 the secretly introduced false brethren, who came in privily to spy out our liberty which we have by Christ Jesus, that they might bring us into bondage. 3 However, that the apostles to whom I communicated my gospel, acknowledged it to be the true gos, pel of Christ, is evident from this, that not even Titus who was with me, though a converted Gentile, was compelled to be circumcised, 4 On account even of the secretly introduced false brethren of the Jewish nation, who pretending to be Christians, came in privily to our meetings at Jerusalem, to find out and condemn our freedom from the law of Moses, which we Gentiles have obtained by Christ Jesus's gospel, that they might bring us into bondage under the law. rance, but from fear; for he was equally well informed of the freedom of the Gentiles from the law, before the council as after it, as is plain from his speech in the council. And therefore his behaviour is termed Hypocrisy, which it could not be, if it proceeded from ignorance. 2. To them who were of reputation. The Greeks, as Beza observes, used the phrase της δικοντας, men of appearance, for τας ευδοκιμεντας, those who were in high estimation with others. By afterwards adding uva ti, ver. 6. and suno uvai, ver. 9. the apostle, according to his usual manner, shews us how to complete this elliptical phrase. 3. Run in vain. This is an allusion to the race. For he is said to run in vain, who loses the prize. Ver. 3.-1. Was compelled. Hvagnaon. This word here, as in several other passages, signifies to be compelled, not by force, but by strong persuasion. See ver. 14. and chap. vi. 12. Δια Ver. 4.-1. On account even of, &c. This clause must be joined with the last words of the preceding verse, in the following manner: Was compelled to be circumcised, on account even of the secretly introduced false brethren. d. Beza thinks ♪ is here put for dn, nempe. But this makes no difference in the sense. A is wanting in some MSS.-The apostle's meaning is, that Titus was not compelled by the apostles and elders at Jerusalem, to be circumcised, on account even of the false brethren, who when they found that Titus was not circumcised, complained, I suppose, of Paul to his brethren apostles on that account. By informing the Galatians, that after he had communicated to the chief apostles, the gospel which he preached to the Gentiles, not even Titus, who was a Gentile, was compelled to be circumcised, Paul gave them the most convincing proof, that his doctrine concerning the freedom of the Gentiles, was entirely approved by the other apostles. 2. Secretly introduced false brethren. These brethren were introduced into · 5 To whom we gave 5 Οις ουδε προς ώραν ει- place by subjection, no not for an hour ; that the truth of the gospel might continue with you. 6 But of these, who seemed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth no man's person) for they who seem ed to be somewhat, in conference added nothing to me. 7 But contrariwise,when they saw that the gospel of the uncircumcision was committed unto me, as the δια gostel of the circumcision καθώς Πετρος της περιτομης was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me towards the Gen. tiles) 8 (ο γαρ ενεργησας Πετρῳ εις αποςολην της περι τομης, ενηργησε και εμοι εις τα εθνη the meetings which Paul had with the apostles, by some of their acquaintance secretly, that is, not knowing their real character. Ver. 5.-1. Not even for an hour. The Clermont MS. and the Vulgate version, want the negative particle here. And Mill is of opinion that it should be expunged But the whole strain of the epistle shews that it ought to be retained. See chap. v. 1.-3. 2. That the truth of the gospel. Truth, and truth of the gospel, are used chap. ii. 14. iii. 1. v. 7. to denote the freedom of the Gentiles from the law of Moses. Ver. 6.—1. God accepteth not the persons of men. He does not shew favour to any man on account of his birth, office, riches, or any external circumstances, Job xxxiv. 19. The apostle's meaning is, that God did not prefer Peter, James, and John to him, because they were apostles before him far less did he employ them to make him an apostle. Ver. 7.1. That I was entrusted with the gospel of the uncircumcision. This, which is the genitive of the object, means the gospel which was to be preached to the uncircumcision. By saying that he was entrusted with the |