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did not make himself known to the churches of Christ in Judea, during his hasty journey through the country.

Ver. 23. But they had heard only, that he which persecuted us in times past, now preacheth the faith which once he destroyed.

They had heard, however, of the change produced on him, and that he who had been the ringleader in persecution, was now a preacher of the faith which it had been his object to destroy.

Ver. 24. And they glorified God in me.

They glorified God for the mighty power exerted in producing so great a change upon the cruel persecutor. It is a common observation, that a variety of important ends are produced by the same agent in nature. This also holds true in the kingdom of Christ. Thus, by the conversion of Saul of Tarsus, a brand was plucked from the burning, a lost and ruined sinner was saved, in a way strikingly illustrative of the boundless riches of Divine grace; an able, faithful, and zealous labourer was sent forth into the Lord's plentous harvest; this display of the power of God excited much thanksgiving and praise, and was, consequently, highly beneficial to those who had believed through grace.

The influence exerted by Paul in the days of his ignorance is evident from the excitement which his re-appearance produced in Jerusalem. While his visit to that city in his new character, and the boldness of his preaching irritated the unbelieving Jews, it brought more fully to the knowledge of the neighbouring churches the circumstances of his con

* Some have supposed that the Apostle addresses simply the churches of Galatia, and not the Churches of Christ in Galatia, on account of their departure from the truth. This, however, does not appear well founded, for the expression "churches," without the addition, “of Christ," or, "of God," is common in the New Testament

version, and showed them that the hearts of all are in the Lord's hands, who turneth them whithersoever he will.

CHAP. II.

Ver. 1. Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also,

Whether this was fourteen years after Paul's conversion, or after his first visit to Jerusalem, is immaterial, and cannot be certainly known, but, on the occasion referred to, he went to Jerusalem accompanied by Barnabas and Titus.

Ver. 2. And I went up by revelation, and communieated 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.

Various opinions have been formed of the period at which this journey was undertaken; some suppose it is not mentioned in the Acts, but it evidently appears to have been the journey recorded Acts xv.

Much disputation had taken place at Antioch between Paul and Barnabas, and some who had come from Jerusalem; in consequence of which, the disciples determined that these eminent servants of God should go to Jerusalem to consult the Apostles and elders, on the subject of the obligation under which, it was alleged, the Gentile converts were laid to be circumcised and to keep the law. Those who had come from Jerusalem affirmed that such was the doctrine of the Apostles; but this was denied by Paul and Barnabas.

Paul tells us, he went up by revelation, by the Lord's express commandment. This is perfectly consistent with his being deputed by the church at Antioch. Notwithstanding his apostolic authority, Paul was always desirous of acknowledging the brethren, and carrying them along with him, of which we have a proof in his joining all the

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brethren who were with him in addressing the churches of Galatia. It appears that, by the direction of the Holy Ghost, he proposed that the matter in dispute should be submitted to the Apostles at Jerusalem, which was readily assented to by the church as the only means of preventing a schism between the Jewish and Gentile believers. Here we see the nature of the authority committed by the Lord to the Apostles. They ruled in the churches, but it was a rule of persuasion; it was enforced by no civil penalties. On one occasion, during our Lord's abode upon earth, many of his disciples went away and walked no more with him; turning to the twelve, He inquired if they also would go away. He rules over a willing people.

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Peter had opened the door of faith to the Gentiles, by preaching Christ to Cornelius and his friends; he remained with them a very short time, and after they were baptized returned to Jerusalem,-on that occasion the question of the circumcision of the Gentiles was not agitated. Peter simply commanded the disciples to be baptized in the name of the Lord. Paul and Barnabas had preached the Gospel very extensively, and Paul being the Apostle of the Gentiles, was fully instructed in the will of God respecting their freedom from the law of Moses. This, however, might not be the case with the other Apostles, whose labours were confined to their Jewish countrymen. After the day of Pentecost, they were guided by the Spirit into all the truth. Their decision was infallible, but knowledge was imparted to them as occasion required; and Paul, who went up by revelation, was no doubt directed by the Lord how to conduct the important business in which he was engaged. Previously to the public discussion of the question, he communicated privately, to those who were most esteemed, the doctrine he 1 Chap. i. 2. 2 John vi. 66, 67.

had preached among the Gentiles, together with the proof of the Lord's approbation of his labours, in the abundant success with which they were accompanied. He pursued this course, lest, by exciting prejudice among the Jewish believers, his usefulness should be impeded.

This does not imply any thing having been done in an underhand manner, nor that the success of his labours depended on the approbation of men, but it was of the utmost importance that the Gospel should be continued among the Gentiles in its purity and simplicity, and that their attention should not be diverted from the truth by ceremonial observances. He elsewhere affirms that Jewish fables and commandments of men turn us from the truth; and so pernicious was the system of blending the doctrine of Moses with that of Christ, that he tells the Galatians who had fallen into this error, that he was afraid of them, lest he had bestowed on them labour in vain. It was also highly important that while the Jewish converts observed circumcision and other Mosaic ordinances, they should fully understand that the Gentiles were not placed under that yoke.

We are taught by the conduct of the Apostle upon this occasion, the importance of using those means which are most calculated to obviate prejudice, and to promote the object we have in view. In the course which he had pursued among the Gentiles, Paul was guided by Infinite Wisdom, and was perfectly assured he had the Lord's full approbation; but he also knew the power of Jewish prejudices, and that the other Apostles, not having been placed in the same circumstances as himself, might not be aware of the will of the Lord in regard to the Gentiles. He therefore communicated privately with the Apostles and those who possessed the greatest influence in the church, not with the

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view of obtaining their sanction of his proceedings-in regard to which the disapprobation of an angel from heaven would have been with him a very small matter—but that before the question was publicly canvassed, he might satisfy them that the Gentiles were exempted from the law of Moses. In using means to conciliate our brethren who are labouring under misapprehension, we follow the example of our Father in heaven, who conducts the government of the world by means adapted to the end He has in view.

The explanations given by Paul were perfectly satisfactory to the Apostles and elders; and when the matter was publicly discussed, Peter referred to the well-known fact of his having been chosen at first to preach to the Gentiles, and reprobated the idea of imposing on them the yoke of ceremonies enjoined by Moses. Paul and Barnabas then gave an account of the signs and wonders which God had wrought by them, thus affording the sanction of His approbation to their mode of procedure. James followed, and by a quotation from Scripture, proved that God had expressly spoken of His name being called upon the Gentiles; and thus the question was unanimously decided in favour of the liberty of the Gentiles from the law of Moses.

As to the universal and perpetual obligation of the moral law, written with the finger of God upon tables of stone, in token of its permanence, there was no question. The moral law is equally binding on all mankind; but there were various precepts respecting gifts and sacrifices, meats and drinks, and divers baptisms, and carnal ordinances, imposed only on the Jewish nation, till the time of reformation, or restoration, which were never intended to be permanent, and still less to be laid upon the Gentiles. They

1 Heb. ix. 9, 10.

2 Matt. xvii. 11.

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