The Expositor's Bible: The Epistle to the Galatians. Findlay George Gillanders
gospel.
In view of these facts, it is impossible to believe, as the Tendency critics would have us do, that Paul when he wrote this letter was at feud with the Jewish Church. In that case, while he taxes Peter with "dissimulation" (ch. ii. 11-13), he is himself the real dissembler, and has carried his dissimulation to amazing lengths. If he is in this Epistle contending against the Primitive Church and its leaders, he has concealed his sentiments toward them with an art so crafty as to overreach itself. He has taught his readers to reverence those whom on this hypothesis he was most concerned to discredit. The terms under which he refers to Cephas and the Judean Churches would be just so many testimonies against himself, if their doctrine was the "other gospel" of the Galatian troublers, and if Paul and the Twelve were rivals for the suffrages of the Gentile Christians.
The one word which wears a colour of detraction is the parenthesis in ver. 6 of ch. ii.: "whatever aforetime31 they (those of repute) were, makes no difference to me. God accepts no man's person." But this is no more than Paul has already said in ch. i. 16, 17. At the first, after receiving his gospel from the Lord in person, he felt it to be out of place for him to "confer with flesh and blood." So now, even in the presence of the first Apostles, the earthly companions of his Master, he cannot abate his pretensions, nor forget that his ministry stands on a level as exalted as theirs. This language is in precise accord with that of 1 Cor. xv. 10. The suggestion that the repeated οἱ δοκοῦντες conveys a sneer against the leaders at Jerusalem, as "seeming" to be more than they were, is an insult to Paul that recoils upon the critics who utter it. The phrase denotes "those of repute," "reputed to be pillars," the acknowledged heads of the mother Church. Their position was recognised on all hands; Paul assumes it, and argues upon it. He desires to magnify, not to minify, the importance of these illustrious men. They were pillars of his own cause. It is a maladroit interpretation that would have Paul cry down James and the Twelve. By so much as he impaired their worth, he must assuredly have impaired his own. If their status was mere seeming, of what value was their endorsement of his? But for a preconceived opinion, no one, we may safely affirm, reading this Epistle would have gathered that Peter's "gospel of the circumcision" was the "other gospel" of Galatia, or that the "certain from James" of ch. ii. 12 represented the views and the policy of the first Apostles. The assumption that Peter's dissimulation at Antioch expressed the settled doctrine of the Jewish Apostolic Church, is unhistorical. The Judaizers abused the authority of Peter and James when they pleaded it in favour of their agitation. So we are told expressly in Acts xv.; and a candid interpretation of this letter bears out the statements of Luke. In James and Peter, Paul and John, there were indeed "diversities of gifts and operations," but they had received the same Spirit; they served the same Lord. They held alike the one and only gospel of the grace of God.
CHAPTER VII.
PAUL AND THE FALSE BRETHREN
"Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles, but privately before them who were of repute, [asking them whether I am running, or had run, in vain: but not even Titus who was with me, being a Greek, was compelled to be circumcised. But it was32] because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you." – Gal. ii. 1-5.
"Fourteen years" had elapsed since Paul left Jerusalem for Tarsus, and commenced his Gentile mission.33 During this long period – a full half of his missionary course – the Apostle was lost to the sight of the Judean Churches. For nearly half this time, until Barnabas brought him to Antioch, we have no further trace of his movements. But these years of obscure labour had, we may be sure, no small influence in shaping the Apostle's subsequent career. It was a kind of Apostolic apprenticeship. Then his evangelistic plans were laid; his powers were practised; his methods of teaching and administration formed and tested. This first, unnoted period of Paul's missionary life held, we imagine, much the same relation to his public ministry that the time of the Arabian retreat did to his spiritual development.
We are apt to think of the Apostle Paul only as we see him in the full tide of his activity, carrying "from Jerusalem round about unto Illyricum" the standard of the cross and planting it in one after another of the great cities of the Empire, "always triumphing in every place;" or issuing those mighty Epistles whose voice shakes the world. We forget the earlier term of preparation, these years of silence and patience, of unrecorded toil in a comparatively narrow and humble sphere, which had after all their part in making Paul the man he was. If Christ Himself would not "clutch" at His Divine prerogatives (Phil. ii. 5-11), nor win them by self-assertion and before the time, how much more did it become His servant to rise to his great office by slow degrees. Paul served first as a private missionary pioneer in his native land, then as a junior colleague and assistant to Barnabas, until the summons came to take a higher place, when "the signs of an Apostle" had been fully "wrought in him." Not in a day, nor by the effect of a single revelation did he become the fully armed and all-accomplished Apostle of the Gentiles whom we meet in this Epistle. "After the space of fourteen years" it was time for him to stand forth the approved witness and minister of Jesus Christ, whom Peter and John publicly embraced as their equal.
Paul claims here the initiative in the momentous visit to Jerusalem undertaken by himself and Barnabas, of which he is going to speak. In Acts xv. 2 he is similarly placed at the head of the deputation sent from Antioch about the question of circumcision. The account of the preceding missionary tour in Acts xiii., xiv., shows how the headship of the Gentile Church had come to devolve on Paul. In Luke's narrative they are "Barnabas and Saul" who set out; "Paul and Barnabas" who return.34 Under the trials and hazards of this adventure – at Paphos, Pisidian Antioch, Lystra – Paul's native ascendancy and his higher vocation irresistibly declared themselves. Age and rank yielded to the fire of inspiration, to the gifts of speech, the splendid powers of leadership which the difficulties of this expedition revealed in Paul. Barnabas returned to Antioch with the thought in his heart, "He must increase; I must decrease." And Barnabas was too generous a man not to yield cheerfully to his companion the precedence for which God thus marked him out. Yet the "sharp contention" in which the two men parted soon after this time (Acts xv. 36-40), was, we may conjecture, due in some degree to a lingering soreness in the mind of Barnabas on this account.
The Apostle expresses himself with modesty, but in such a way as to show that he was regarded in this juncture as the champion of the Gentile cause. The "revelation" that prompted the visit came to him. The "taking up of Titus" was his distinct act (ver. 1). Unless Paul has deceived himself, he was quite the leading figure in the Council; it was his doctrine and his Apostleship that exercised the minds of the chiefs at Jerusalem, when the delegates from Antioch appeared before them. Whatever Peter and James may have known or surmised previously concerning Paul's vocation, it was only now that it became a public question for the Church. But as matters stood, it was a vital question. The status of uncircumcised Christians, and the Apostolic rank of Paul, constituted the twofold problem placed before the chiefs of the Jewish Church. At the same time, the Apostle, while fixing our attention mainly on his own position, gives to Barnabas his meed of honour; for he says, "I went up with Barnabas," – "we never yielded for an hour to the false brethren," – "the Pillars gave to me and Barnabas the right hand of fellowship, that we might go to the Gentiles." But it is evident that the elder Gentile missionary stood in the background. By the action that he takes Paul unmistakably declares, "I am the Apostle of the Gentiles;"35 and that claim is admitted by the consenting voice of both branches of the Church. The Apostle stepped to the front at this solemn crisis, not for his own rank or office' sake, but at the call of God, in defence of the truth of the gospel and the spiritual freedom of mankind.
This meeting at Jerusalem took place in 51, or it may be, 52 A.D. We make no doubt that it is the same with the Council of Acts xv. The identification has been controverted
We follow Lightfoot in reading the ποτὲ as in ch. i. 23, and everywhere else in Paul, as a particle of
The writer is compelled in this instance to depart from the rendering of the English Version, for reasons given in the sequel. See also a paper on
These fourteen years probably amounted to something less in our reckoning, – say, from 38 to 51 A.D. Some six years elapsed before Paul was summoned to Antioch.
Acts xiii. 2, 7, 13, 43, 45, 46, 50; xiv. 12, 14; xv. 2, 12.
Comp. Rom. xi. 13; xv. 16, 17.