1. Fourteen years after. This cannot with certainty be affirmed to be the same journey mentioned by Luke. The connection of the history leads us rather to an opposite conclusion. We find that Paul performed four journeys to Jerusalem. Of the first we have already spoken.

2. And I went up according to revelation. He now proceeds to prove his apostleship and his doctrine, not only by works, but also by a Divine revelation.

3. But neither Titus. This is an additional argument to prove that the Apostles held the same views with himself; for he had brought to them an uncircumcised man, whom they did not hesitate to acknowledge as a brother.

4. And that because of false brethren. This may mean either that false brethren made it the subject of wicked accusation, and endeavored to compel him; or that Paul purposely did not circumcise him, because he saw that they would immediately make it an occasion of slander.

5. To whom we gave place by subjection, no, not for an hour. This steadiness was the seal of Paul’s doctrine. For when false brethren, who wished nothing more than a ground of accusation against him, exerted themselves to the utmost, and he stood firm, there could no longer be any room for doubt.

6. Of those who seemed to be somewhat. Paul is not yet satisfied, without making the Galatians understand that he had learned nothing from Peter and the apostles.

7. But, on the contrary. They immediately gave him the right hand of fellowship. Consequently they gave their testimony to his doctrine, and without any exception; for they produced nothing on the other side, as is commonly done on debated points, but acknowledged that he held the same gospel in…

8. He that wrought effectually. That the province which had been assigned to him was truly his own, is proved by the exertion of divine power during his ministry.

9. And when they perceived the grace. They who treated with contempt the grace of God, by which the most eminent apostles had been led to admire and reverence Paul, are charged with hateful and proud disdain.

10. That we should remember the poor. It is evident that the brethren who were in Judea labored under extreme poverty: otherwise they would not have burdened other churches.

11. When Peter was come. Whoever will carefully examine all the circumstances, will, I trust, agree with me in thinking, that this happened before the apostles had decided that the Gentiles should receive no annoyance about ceremonial observances.

12. For before that certain persons came. The state of the case is here laid down. For the sake of the Jews, Peter had withdrawn himself from the Gentiles, in order to drive them from the communion of the Church, unless they would relinquish the liberty of the Gospel, and submit to the yoke of the…

14. But when I saw that they walked not uprightly. Some apply these words to the Gentiles, who, perplexed by Peter’s example, were beginning to give way; but it is more natural to understand them as referring to Peter and Barnabas, and their followers.

15. We who are Jews by nature. Some, I am aware, think that this is stated in the form of an objection, (ἀνθυποφορὰ) anticipating what might be urged on the other side, that the Jews possessed higher privileges; not that they would boast of exemption from the law, (for it would have been highly…

16. But by the faith of Jesus Christ. He does not merely state that ceremonies, or works of any kind, are insufficient without the assistance of faith, but meets their denial by a statement admitting of no exception, as if he had said, “Not by works, but by the Gift of Christ alone.” In any other…

17. If, while we seek to be justified. He now returns to the Galatians. We must take care not to connect this verse with the preceding one, as if it were a part of the speech addressed to Peter: for what had Peter to do with this argument? It certainly has very little, if anything, to do with the…

18. For if I build again. The reply consists of two parts. This is the first part, and informs us that the supposition now made is at variance with his whole doctrine, since he had preached the faith of Christ in such a manner as to connect with it the ruin and destruction of sin.

19. For I through the law. Now follows the direct reply, that we must not ascribe to Christ that work which properly belongs to the law. It was not necessary that Christ should destroy the righteousness of the law, for the law itself slays its disciples.

20. I am crucified with Christ. This explains the manner in which we, who are dead to the law, live to God. Ingrafted into the death of Christ, we derive from it a secret energy, as the twig does from the root.

21. I do not reject. There is great emphasis in this expression; for how dreadful is the ingratitude manifested in despising the grace of God, so invaluable in itself, and obtained at such a price! Yet this heinous offense is charged against the false apostles, who were not satisfied with having…