Galatians 2

Galatians 2:1

I went up] it is uncertain to which of the Apostles voyages this ought to be referred, many beleeve that it must be to that of Act 15:2.

Galatians 2:2

By revelation] namely, by Gods expresse command, given me in a dream, or in a vision, or by an Angel, or by meer inspiration To them] namely, to the most renowned amongst the Apostles, v. 9. which the false Apostles used as a buckler against S Paul, but falsly.

Galatians 2:3

Neither Titus] we ought to suppose the Apostles did not ònely approve of my Gospell, and manner of proceeding with the Gentiles to free them from the Jewish ceremonies, but even in Jerusalem they did not constrain Titus to be circumcised, before they accepted him to be their brother.

Galatians 2:4

Because of] namely, not to give certain false Jewdaizing Christians occasion to say, that I durst not, in the presence of the other Apostles thus free men from circumcision and other ceremonies, and thereupon to frame an argument to presse the necessitie of them to salvation, as part of mans righteousnesse before God Brought in] by unconverted Jewes, to spie whether Paul observed ceremonies or no, and from thence take an occasion to persecute him: for it seemes their hatred was not so great towards the other Apostles, because they did not as yet depart from the Mosaicall observations so openly as Saint Paul did Our libertie] with which Christ had freed his Church from the yoak of Moses his Law, see Acts 15:10. A libertie which was most used by Saint Paul, being the Gentiles Apostle, who abhorred circumcision and other ceremonies; whereas it was expedient for the other Apostles for a while to accomodate themselves therein to the Jewes, who were brought up in them, and used to them In Christ] namely, by his benefit, and by faith in him.

Galatians 2:5

By subjection] submitting our selves through fear, to their perverse intention, which was to draw a consequence from thence, to force the Gentiles to the foresaid observation contrarie to that for which Paul circumcised Timothie, namely, through wisdom, charitie, and compassion upon the infirmitie of weak ones, Acts 16:3. See Romans 15:1-2. 1 Corinthians 9:19. The truth] namely, that the substance of Christian doctrine might remain pre, and that ye might have no occasion to withdraw your selves from it by reason of this hard bondage.

Galatians 2:6

Whatsoever they] though they conversed with Christ in the world, and though they were made Apostles before me, yet are they not above me in their Apostleship, as the false Apostles do suggest, for God respecteth not these outward considerations, in the conferring of his gifts and his vocation.

Galatians 2:7

The Gospell] namely, the charge of preaching the Gospell, especially to the uncircumcised Gentiles, not that I was straightly limited to that, but onely in generall, and for the most part.

Galatians 2:9

Iames] See Galatians 1:19. Pillars] chief in order and esteem amongst the Apostles, 2 Cor. 11. 5. and 12. 11. though indeed all the Apostles were equall in that gift of the infallible conduct of the Holie Ghost, in regard of which they were the pillars of the strong fabricke of the Christian Church, and of the Doctrine of it. See Matth. 16. 18. 1 Corinthians 3:10. Ephes. 2. 20. Revelation 21:14. The grace] namely, the office of Apostle, and the gifts fitting for it, Rom. 1. 5. and 12. 3. and 15. 5 Ephes. 3. 8. They gave] they did not only assent to our preaching, but did also acknowledge us, and accept of us for fellowes in office, in equall degree and authoritie.

Galatians 2:12

That certain] it is likely to be some of those false brethren V. 4 From Iames] namely, from Jerusalem where Iames the Lords brothers residence was, Acts 12. 17. and 15. 13. and 21. 18. Though they were not any way sent, or imploied by him, Acts 15:24. Did eat] did not hold the Christians which were amongst the Gentiles to be prophane, according to the Jewish institution, which was to abstain from eating with Heathens, Acts 10. 28. and 11. 3 He withdrew] fomenting therein the error of those false Doctors; namely, that without circumcision man could not be held for just and holie, nor a member of the Church, which on the one side subverted the Doctrine of mans perfect righteousnesse in Christ, who hath disanulled all vertue and use of circumcision by baptisme; and on the other side troubled the Gentiles consciences, who did abhor circumcision Fearing] whereby it appeares, that in Peters act there was no error of minde, but onely some defect of humane affection, not in the Doctrine, but in outward actions, not by any firme and setled purpose, but by a suddain weaknesse, being overtaken with fear of the hatred, slander, and persecution of his Nation, which was zealous of ceremonies, and by some imprudencie in not throughly knowing the qualitie and intention of these false brethren, who were not weak, for such ought to be pleased in indifferent things; but malicious and ignorant, who ought to be resisted; and in not counterpoising their affected offences, with the scandall of the true brethren which were amongst the Gentiles.

Galatians 2:13

And the other] namely, those which were turned Christians, and were sufficiently perswaded concerning Christian libertie, and were not superstitious nor scrupulous concerning ceremonies With their] or in their.

Galatians 2:14

The truth] See V. 5 Before them] publikely and before the face of the Church; for Saint Peters error was publike, and might have been of consequence in respect of many. See 1 Timothy 5:20. If thou] if thou in thy conscience doest hold thy selfe to be freed from Jewish ceremonies, and doest ordinarily live in this libertie, why doest thou upon this occasion, wherein thou oughtest to have opposed thy selfe against these false Doctors, who seek to impose this necessitie upon the Gentiles, authorize their error, and confirm their designe by thine example?

Galatians 2:15

We] this seemes to be a new discourse directed to the Galatians, upon those things which spoken tPeter. The meaning is, if we Apostles were and other converted Jewes, though borne of the holie race, to whom the Law was especially given; knowing that it cannot justifie us before God; have had recourse to Christs onely righteousnesse and satisfaction; how much more ought the Gentiles to do it, who are laden with faults, and are wholly prophane of themselves, and by the Law, can obtain nothing but damnation, and an expresse curse?

Galatians 2:16

Knowing] that is to say, being instructed by the doctrine of the Gospell, and by the feeling of our own consciences after long experience Of Iesus] that is to say, whereof he is the onely object, and foundation.

Galatians 2:17

But if] upon occasion of the ordinarie objection and calumnie, that the doctrine of righteousnesse by faith, doth slacken mens endeavours to good workes, and brings man to a licentious kinde of sinning: Saint Paul proposeth the second benefit; namely, of sanctification in spirit, which is inseparable from the justification by Christ While we seek] namely, whilest we make profession of seeking all our righteousnnsse in Christ by meanes of the faith which unites us to him, and applies his satisfaction to us Are found] namely, that Christians themselves are prophane and given to evill doing Is therefore] ought it therefore to be said or thought that the doctrine of Gods grace in Christ serves for a bait and nourishment of sin?

Galatians 2:18

If I] if man doth willingly re-establish the kingdom of sin in himselfe, which he made shew that he would disanull, by having recourse to Christ, who doth not onely cancell the Bond, but mortifieth the strength and livelihood of it, by the spirit of regeneration, Rom. 6. 2. 6. 1 Iohn 3. 8. the fault is not in Christ, nor in the doctrine of grace, but in man, who transgresse the Law of the Spirit, under which all Christians live.

Galatians 2:19

For I] he proves that there is a formall transgression in that which he hath said; namely, because that through Christs benefit, every Christian (of whom the Apostle gives an example in himselfe) is in a manner freed from the curse, and extreme rigor of the Law, and passeth under another new Law of the Spirit of life in Christ, Romans 8:2. 1 Cor. 7. 22. and 9. 21. which the milder it is, the faster it bindeth to holinesse of life Am dead to the Law, the Italian, Am dead to another Law] not in regard of the substance which is alwayes the same, but in regard of the manner of commanding, and of the end of the commandment. Of the manner, because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it, and yet doth inexorably require perfect obedience; the Law of Christ contrariwise worketh in man the power of doing that which it commands: and besides commandeth with mildnesse, tempered according to mens weaknesses and ignorances. In regard of the end, because Moses his Law is to gain a right to life, or to be condemned by it: the Law of Christ, to frame and direct man to the exercise and actions of life, which is already given him by grace.

Galatians 2:20

I am] I participate of his death as well in the expiation of my sinnes, as in the gift of his Spirit which mortifieth in me the strength of sin, and ingenders a new life in me of which Christ is the Root and Spring; and that by vertue of the communion which I have with him as member of his bodie, the band and tie whereof in this life is faith, Ephes. 3. 17.

Galatians 2:21

I do not] that is to say, I teach this, that the Doctrine of Gods grace in Christ, which is the onely cause of salvation may remain safe and untouched, Romans 4:14; Romans 4:16. Righteousnesse]namely, the meanes whereby man is justified before God By the Law] either wholly according the Pharisees opinion, or in part according the error of those false Doctours; now these two meanes of Faith, and of Workes cannot either by Gods order, or by the nature it selfe of the things be mixed together in causes of justification, Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes, it must wholly be attributed unto them, and so Christ profiteth nothing, Galatians 5:2-4. And so likewise, whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes, Philippians 3:8-9.